(M.^-^l^^ 


^^a^o/tij^/ 1/'^  u^a^'t^^^-' 


^^rt^%*  *- 


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^/£^4a^^^<^^^ 


SERMONS 


REV.  WILLMM  BJIRLJSS. 


SERMONS 

ON 

PRACTICAL   SUBJECTS. 

Br  WILLMM  ^BARLASS, 

MINISTER    OF    THE    GOSPEL. 

— -ooo— 

WITH    THE 

CORRESPONDENCE  BETWEEN  THE  AUTHOR 

AND    THE 

REV.  JOHN  NEWTON, 

LATE    RBCTOR    OF    ST.    MARY    WOOLNOTH,  LOMBARD-STREET, 

LONDON  ; 

HEVER  BEFORE  PUBLISHED. 

AND 

.1  BIO  GRAPHIC  JiL  SKETCH  OF  THE  AUTHOR 

PREFIXED, 
BY  PETER  WILSOJ^,  LL.  D. 

AND  PROFESSOR  OF  LANGUAGES  IN  COLUMBIA  COLLEGE, 
NEW-YORK. 

Dl'M  TACET,  H,EC  LOQUITUR MARTIAL. 

BE  INSTANT  IN  SEASON  AND  OUT  OF  SEASON. ...2  TIM.  IV.  2. 


'published  by  JAMES  EASTBURN  ir  CO. 

LITERARY    ROOMS,    CORNER    OF    BROADWAY    AND    PINE-STREET. 
Abraham  Paul,  printer. 

1818. 


Southern  District  qfJVew-York,  ss.  ^ 

BE  IT  REMEMBERED,  that  on  the  thirtieth  day  ol  October,  m  the  forty-third  year 
of  the  Independence  of  the  United  States  of  America,  James  Eastburn  &  Co.  of  the  said 
District,  hath  deposited  in  this  Office  the  title  of  a  Book,  the  right  whereof  they  claim 
as  Propriet  .:s,  n  the  words  and  figures  following,  to  wit : 

"  8ERM0NS  on  Practical  Subjects.  By  William  Barlass,  Minister  of  the  Gospel. 
"  With  the  Correspondence  between  the  Author  and  the  Rev.  John  Newton,  late 
"  Rector  of  St.  Mary  Woolnoth,  Lombard-street,  London;  never  before  published. 
"  And  a  Biographical  Sketch  of  the  Author  prefixed,  by  Peter  Wilson,  LL.  D.  and 
"  Professor  of  Languages  in  Columbia  College,  New- York. 

"  Dum  tacet,  hsec  loquitur. ...^arh'o^ 

"  Be  instant  in  season  and  out  of  season.. ..2  Tim.  iv.  2. 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  entitled  "  an  Act  for 
the  encouragement  of  Learning,  by  securing  the  copies  of  Maps,  Charts,  and  Books  to  the 
Authors  and  Proprietors  of  such  copies,  during  the  times  therein  mentioned ;"  and  also 
to  an  Act,  entitled  "  an  Act  supplementary  to  an  Act  entitled  an  Act  for  the  encourage- 
ment of  Learning,  by  securing  the  copies  of  Maps,  Charts,  and  Books  to  the  Authors  and 
Proprietors  of  such  copies,  during  the  time  therein  mentioned,  and  extending  the  benefit!! 
thereof  to  the  Arts  of  designing,  engraving,  and  etching  historical  and  other  prints." 

JAMES  DILL, 
Clerk  oftlie  Smtthern  District  of  J^ew-York. 

By  EDWARD  TREJVOR,  Ass't.  Clerk. 


THE  CONGREGATION 


OF 


wisirmiiiiaaiiLi 


THE 

FOLLOWING   SERMONS 

ARE 

RESPECTFULLY  INSCRIBED 
BY  DESIRE  OF 

THE  AUTHOR. 


'3 


PREFACE. 


9l»9l9A 


Providence  is  a  great  mystery.  If  the  Lord's 
procedure  is  dark  in  this  world,  we  shall  know  it 
hereafter.  When  repeatedly  urged  by  many,  whose 
sincerity  cannot  be  doubted,  to  publish  some  sermons 
on  practical  subjects,  time  and  inclination  were 
equally  against  it.  Leisure  was  obtained  in  an  un- 
expected manner,  and  brought  the  inclination  along 
with  it.  Those  who  insisted  for  the  publication, 
pointed  out  the  discourses.  It  was  impoyible  to 
publish  them  all;  but  their  request  has  been  com- 
plied with  as  far  as  the  size  of  the  volume  would 
permit.  All  things  considered,  they  may  appear  un- 
der some  disadvantages  ;  but  the  Lord's  blessing  can 
make  them  useful.  Without  this,  better  sentiment 
and  higher  pohsh  than  there  is  the  least  pretence  to 
in  these  discourses,  would  not  profit  a  single  soul. 
When  prepared  for  the  pulpit,  there  was  not  the  most 
distant  intention  of  publishing  them.  In  copying  them 
for  the  press,  it  occurred,  that  the  arrangement,  in  a 
few  instances,  might  have  been  altered  to  advantage  ; 
but  on  reflection,  it  was  thought  proper  to  publish 


them  as  they  were  preached.  They  have  undergone 
little  or  no  variation.  Perhaps  they  may  be  most 
useful  in  the  simple  style  in  which  they  were  deli- 
vered to  a  plain  people.  Plain  language  is  most 
suiting  to  the  glad  tidings  of  salvation.  Should  the 
same  thought  at  any  time  occur  in  different  sermons, 
it  will  be  recollected  that  they  were  originally  pre- 
pared at  some  distance  of  time ;  and  there  may  be 
some  coincidence  owing  to  the  subjects.  On  these 
accounts,  an  alteration  might  have  been  hurtful. 
They  are  designed  for  the  good  of  Zion,  and  espe- 
cially of  those  whose  friendship  will  never  be  for- 
gotten. Their  affection  and  solicitation  have  drawn 
them  to  the  light,  and  they  should  ardently  pray  for 
the  blading  to  accompany  them.  Prefaces  often  tell 
many  things  about  the  writer  and  his  work.  These 
seldom  promote  the  interest  of  souls.  The  sermons 
will  point  out  an  object  infinitely  more  worthy.  May 
the  Lord  of  the  harvest  bless  the  reader,  the  writer, 
and  the  work. 

Whitehill,  August  16,  1797. 


BRIEF  SKETCH 


JlUTHOR-^S  LIFE. 

jL  he  Reverend  William  Barlass,  the  author  of  the 
following  sermons,  was  born  in  Scotland,  in  the  parish 
of  Fowlis,  about  eight  miles  from  Perth.  After  much 
and  serious  reflection,  he  overcame  his  scruples,  and 
entered  the  sacred  ministry,  in  connexion  with  that 
body  of  Christians  usually  denominated  Antiburgher 
Seceders ;  and  was  settled  at  Whitehill,  in  the  pa- 
rish of  New  Deer,  about  thirty-six  miles  from  Aber- 
deen; where  he  continued  until  the  year  1797.  The 
circumstances  which  led  to  a  separation  from  his 
congregation,  and  which  produced  his  emigration  to 
America,  are  not  material  to  the  reader.  The  ser- 
mons must  be  tested  by  their  own  intrinsic  merit. 
After  his  arrival  in  New-York,  August  27,  1798, 
he  undertook  the  tuition  of  a  number  of  boys  in  the 
Classics,  and  continued  in  this  employment  with  re- 
putation and  usefulness,  until  August,  1800;  when  he 


commenced  the  business  of  a  bookseller  and  stationer, 
which  he  pursued  till  his  death,  January  7,  1817.  In 
this  station  he  was  peculiarly  useful,  by  importing 
from  Europe,  and  collecting  from  various  quarters,  an 
assortment  of  the  most  valuable,  curious,  and  rare 
books  on  divinity,  and  in  the  learned  languages ;  thus 
supplying  wants,  which  could  not  otherwise  be  satis- 
fied in  this  city. 

The  sermons  now  presented  to  the  public  were 
evidently  intended  by  the  author  for  the  press: 
having  been  fairly  transcribed  by  himself  long  before 
his  death,  and  left  to  the  care  of  his  sister,  who  has 
at  length  thought  proper,  by  the  advice  of  her  friends, 
to  publish  them.  Indeed,  a  contract  was  made  be- 
twefeift  the  author,  and  a  bookseller  in  Scotland,  for 
giving  them  publicity  in  that  country,  which  was 
prevented  by  nothing  but  his  removal  to  America. 

Many  of  these  sermons  were  delivered  on  sacra- 
mental occasions,  and  all  treat  of  important,  practical, 
and  experimental  subjects.  The  language  is  plain, 
simple,  and  unaffected ;  and  they  appear  well  calcu- 
lated to  make  an  impression  on  that  class  of  people, 
who  occupy  the  middle  ranks  of  life,  who  compose 
the  majority  in  every  congregation,  and  to  whom 
they  were  originally  addressed. 

Mr.  Barlass  was  a  zealous,  faithful,  and  impressive 
preacher,  and  acquired  a  high  degree  of  popularity 


11 

with  the  members  of  the  society  among  whom  he 
officiated.  Wherever  he  displayed  his  talents  he  was 
attended  by  a  crowded  auditory  ;*  and  many  of  the 
congregation  at  Whitehill,  which  was  greatly  attached 
to  him,  to  this  day  deeply  lament  the  loss  of  his  ser- 
vices. 

He  was  a  judicious  divine,  a  man  of  extensive  read- 
ing, and  a  good  classical  scholar.  In  his  manners  he 
was  mild,  and  without  affectation;  modest  and  un- 
assuming in  his  deportment ;  of  a  sociable  disposi- 
tion, but  much  abstracted  from  the  world ;  of  ardent 
piety;  humble,  patient,  and  submissive  to  the  will  of 
his  heavenly  Father,  under  a  severe  and  distressing 
malady,  with  which  he  was  afflicted  for  many  years, 
and  which  at  last  brought  him  to  the  grave. 

It  is  hoped  and  believed  that  his  sermons  will  be 
relished  by  all  who  love  the  truth,  dressed  in  the 
garb  of  simplicity  and  neatness,  without  parade  of 
words,  or  studied  ornaments  of  diction. 

The  correspondence  between  the  author  and  the 
pious  and  celebrated  John  Newton,  whose  works  are 


*  And  no  wonder,  for  he  possessed  in  a  high  degree  the  talents 
which  commend  a  speaker.  His ,  appearance  was  solemn  and 
commanding  ;  his  voice  full,  distinct,  and  melodious  ;  and  his  man- 
ner characterized  by  a  peculiar  earnestness.  He  appeared  wheo 
preaching  to  be  talking  to  another,  on  a  subject  which  he  under- 
stood well,  and  on  which  his  whole  heart  was  set. 

A.B. 


12 

well  known,  and  highly  estimated,  accompanies  these 
sermons.  This  correspondence  took  its  rise  from 
the  difficulties  and  perplexities  which  agitated  the 
bosom  of  the  author,  when  about  to  enter  upon  the 
work  of  the  ministry ;  and  was  intended  to  elicit  the 
advice  and  direction  of  that  excellent  man,  for  whom 
the  author  had  a  high  veneration.  The  effect  cor- 
responded with  the  expectation  of  the  author. 

The  publication  of  these  letters  will  prove  an  ac- 
ceptable present,  it  is  hoped,  to  all  who  value  the 
letters  of  Omicron ;  while  they  display  the  serious 
exercises  and  tender  feelings  of  the  author,  in  very 
trying  circumstances,  and  on  a  subject  of  great  diffi- 
culty and  importance. 

P.  wiLsojsr, 

ALEX.  MLEOD, 
JO  HA".  B.  nOMEYX. 


CONTENTS. 

SERMON   1. 

LUKE  XXIV.  50,  51,  52. 

fAtK 

And  he  led  them  out  as  far  as  Bethany:  and  he 
lifted  up  his  hands,  and  blessed  them.  And  it 
came  to  pass,  while  he  blessed  them,  he  was  parted 
from  them,  and  carried  up  into  heaven.  And 
they  worshipped  him,  and  returned  to  Jerusalem 
with  great  joy 1 

SERMON  2. 

I.  CORINTHIANS  XVI.  16—22. 

If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be 
Anathema,  J\Iaran-atha 35 

SERMON  3,  4. 

LUKE  XI.  13. 

If  ye  then,  being  evil,  know  how  to  give  good  gifts 
unto  your  children;  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that 
ash  him? 71—93 

SERMON  5,  6. 

II.  CORINTHIANS  V.  11. 

Knowing  therefore  the  terror  of  the  Lord,  we  per-  ' 

suade  men — 117 — 137' 


XlV  CONTENTS. 

PACK 

SERMON  r,  8. 

ISAIAH  L.  4. 

TTie  Lord  God  hath  given  me  the  tongue  of  the 
learned^  that  I  should  know  how  to  speak  a  word 
in  season  to  him  that  is  weary.. 159 — 179 

SERMON  9,  10. 

MATTHEW  XXVI.  20—25. 

JVow  when  the  even  icas  come.,  Jesus  sat  doivn  with 
the  twelve.  And  as  they  did  eat.,  he  said,  Verily  I 
say  unto  you,  that  one  of  you  shall  betray  me.  And 
they  were  exceeding  sorrowful,  and  began  every  one 
of  them  to  say  unto  him,  Lord,  is  it  I?  Then 
Judas,  which  betrayed  him,  answered  and  said. 
Master,  is  it  I?  He  said  unto  him.  Thou  hast 
mid. 209 — 229 

SERMON  il,  12. 

--■*  - 

MALACHl  III.  17. 

And  they  shall  be  mine,  saith  the  Lord  of  hosts,  in 
that  day  tvhen  I  make  up  my  jewels ..251 — 271 

SERMON   13,  14,  15. 

MALACHl  III.   10. 

Bring  ye  all  the  tithes  into  the  store-house,  that  there 
may  be  meat  in  mine  house,  and  prove  me  now 
herewith,  saith  the  Lord  of  hosts,  if  I  will  not  open 
you  the  windows  of  heaven,  and  pour  you  out  a 
blessing,  that  there  shall  not  be  room  enou8;h  to  re- 
^^fvc'  it- 291—315—337 


CONTENTS..  XV 

FAez 

SERMON  16,  17. 

PROVERBS  XXIV.   30,  31,  32. 

I  went  by  the  field  of  the  slothful^  and  by  the  vineyard 
of  the  man  void  of  understanding  ;  and  lo,  it  was 
all  srown  over  with  thorns^  and  nettles  had  covered 
the  face  thereof  and  the  stone  wall  thereof  was 
broken  down.  Then  I  saw,  and  considered  it  well: 
I  looked  upon  if,  and  received  instruction 361 — 379 

SERMON  18,  19. 

I.  CORINTHIANS  X.  13. 

There  hath  no  temptation  taken  you,  but  such  as  is 
common  to  man  :  but  God  is  faithful,  who  will  not 
suffer  you  to  be  tempted  above  that  ye  are  able; 
but  will  with  the  temptation  also  inake  a  way  to 
tscape 399—423 

SERMON  30. 

II.  TIMOTHY  I.  12. 

For  the  which  cause  I  also  suffer  these  things  ;  never- 
theless I  am  not  ashamed :  for  I  know  whom  I 
have  believed,  and  I  am  persuaded  that  he  is  able 
to  keep  that  which  I  have  committed  unto  him 
against  that  day , 443 

SERMON  ai. 

ZECHARIAH  IV.  6. 

This  is  the  word  of  the  Lord  unto  Zervbbabel,  say- 
ing, JVot  by  might,  nor  by  power,  but  by  my  Spi- 
rit, saith  the  Lord  of  hosts 467 


A 


XVI  •  CONTENTfe'. 

rAOE 

SEBMON  SS. 

ZECHARIAH  IV.  7. 

Who  art  thou^  O  great  mountain  ?  before  Zerubbabel 
thou  shalt  become  a  plain  :  and  he  shall  bring  forth 
the  head-stone  thereof  with  shoutings^  crying.^ 
Grace.,  grace  unto  it 493 


SERMON  I. 


LUKE  XXIV.  50,  51,  52. 


And  he  led  them  out  as  far  as  to  Bethany  ;  and  he  lifted  up 
his  hands  and  blessed  them.  And  it  came  to  pass^  while 
he  blessed  them,  he  was  parted  from  them,  and  carried  up 
into  heaven.  And  they  worshipped  him,  and  returned 
to  Jerusalem  with  great  joy. 

When  persons  are  in  exalted  stations,  much 
depends  on  their  conduct :  we  reckon  every  event 
interesting ;  and  the  heart  is  filled  with  anxiety  to 
know  the  least  circumstance.  It  is  eminently  so 
with  those  whom  we  dearly  love.  Nothing  appears 
small  or  uninteresting.  Love  delights  to  dwell  upon 
every  period  of  their  lives.  In  this  manner,  all  ought 
to  study  Christ ;  and  such  as  have  a  lively  faith  will 
not  fail  to  attempt  it.  Actuated  by  this  principle, 
Paul  determined  to  know  nothing  but  Christ;  and 
the  more  he  knew  of  him,  the  more  he  laboured  to 
increase  his  knowledge. 

The  last  scene  has  always  been  reckoned  pecu- 
liarly interesting.  Many  other  circumstances  may 
be  forgotten ;  but  memory  collects  the  whole  of  this, 
tenacious  of  its  theme.  While  every  part  of  Jacob's 
history  attracts  attention,  we  dwell  upon  the  last, 
when  he  blessed  his  sons,  and  worshipped,  leaning 
upon  the  top  of  his  stafE  Stephen  too  peculiarly 
engages  our  attention  in  hie  last  moments ;   when, 

1 


2 


amidst  a  shower  of  stones,  he  committed  hie  soul 
into  the  hands  of  Christ,  and  prayed  for  forgiveness 
to  his  murderers.  We  feel  in  the  same  manner  when 
we  read  the  last  testimony  of  the  martyrs,  who  were 
stoned  or  sawn  asunder,  burned  or  suffered  death  in 
its  most  formidable  shapes.  Most  interesting  was 
that  scene  when  Paul  parted  from  the  Ephesians: 
"  He  kneeled  down,  and  prayed  with  them  all,  and 
they  all  wept  sore,  and  fell  on  his  neck,  and  kissed 
him,  sorrowing  most  of  all  for  the  words  which  he 
spake,  that  they  should  see  his  face  no  more." 

Christ's  death  was  properly  the  last  scene  of  his 
life  of  humiliation ;  and  will  never  be  forgotten,  but 
carefully  remembered  by  all  his  friends.  His  hang- 
ing on  the  cross,  and  the  joyful  cry,  "It  is  finished," 
will  be  the  subject  of  their  daily  meditation,  will 
feed  their  faith,  and  inflame  their  love.  His  death 
was  actually  the  last  scene  as  to  personal  intercourse 
with  his  enemies  in  this  world.  With  wicked  hands 
they  crucified  and  slew  him,  and  they  saw  him  no 
more.  He  entered  no  more  into  their  temple  or 
synagogues.  His  death,  when  it  happened,  appeared 
the  last  scene  to  his  friends.  Their  faith  was  sore  tried. 
Downcast  and  ready  to  faint  they  said,  "We  trusted 
that  it  had  been  he  who  should  have  redeemed  Israel." 

To  the  unspeakable  comfort  of  friends,  and  con- 
fusion of  enemies,  "  self-vigorous  he  rose,  and 
showed  himself  alive  to  chosen  witnesses,  by  proofs 
so  strong,  that  the  most  slow  assenting  had  not  a 
scruple  left."  Every  interview  which  he  had  with 
his  disciples,  during  the  time  he  staid  with  them  in 
this  world,  after  bis  resurrection,  is  most  interesting 


and  instructive ;  and  especially  the  last,  of  which 
we  have  an  account  in  the  text,  when  "  He  led  them 
out  as  far  as  to  Bethany,  and  lifted  up  his  hands  and 
blessed  them,  and  was  parted  from  them." 

This  was  the  last  interview  he  had  with  his  disci- 
ples, in  respect  of  his  human  nature  and  bodily  pre- 
sence :  for  having  ascended,  "  the  heavens  must 
retain  him  until  the  times  of  restitution  of  all  things." 
"  Then  he  will  come  in  the  clouds,  and  every  eye 
shall  see  him,  and  we  must  all  appear  at  his  judgment- 
seat." 

A  striking  scene  it  was  indeed,  when  the  lately  cru- 
cified Saviour  collected  his  friends,  who,  a  short  time 
ago,  despaired  of  ever  seeing  him,  and  led  them  out 
to  Bethany  and  blessed  them,  and  ascended  in  their 
sight !  Blessed  were  the  ears  which  heard  his  words, 
and  the  eyes  which  saw  that  sight !  Reflecting  on  it 
now,  his  friends  are  ready  to  say,  with  Peter  in 
another  case.  It  would  have  been  good  for  us  to 
have  been  there !  In  one  sense,  this  is  impossible ; 
but  in  allusion  to  Paul's  words,  we  may  say,  while 
absent  in  body  we  may  be  present  in  spirit.  By  faith 
and  meditation  we  may  realize  the  scene,  place  our- 
selves at  Bethany,  and  listen  to  the  gracious  words 
of  the  Redeemer :  we  may  see  his  hands  lifted  up, 
and  hear  him  pronounce  his  parting  benediction! 
For  our  encouragement  he  blessed  the  disciples,  as 
a  pattern  of  what  he  would  do  in  his  exalted  state. 
We  may,  therefore,  not  only  place  ourselves  at 
Bethany,  but  actually  participate  of  the  blessing.  It 
is  no  vain  thing  to  seek  him,  for  they  who  seek  shall 
find.     Though,  like  his  disciples,  we  can  no  more 


have  his  bodily,  with  them  we  may  have  his  gracious, 
presence,  according  to  the  great  and  running  promise, 
"  Lo,  I  am  with  you  always,  even  unto  the  end  of  the 
world." 

The  happiness  of  those  who  were  with  Christ,  and 
saw  him  ascend,  may  be  divided  into  precious 
INSTRUCTION,  blcsscd  ATTAINMENT,  and  Unspeakable 
CONSOLATION.  As  this  happincss  may  be  our  own,  it 
ought  to  be  carefully  considered. 

I.     They  had  precious  instruction. 

I.  At  Bethany,  they  got  a  signal  proof  and  display 
of  Christ's  divinity.  This  is  the  great  rock  on  which 
the  church  is  built;  and,  if  this  foundation  be  de- 
stroyed, what  can  the  righteous  do  ?  Nothing  could 
be  of  greater  importance  to  them,  than  to  know 
whether  Christ  was  indeed  the  true  God;  and 
nothing  can  be  more  important  to  us.  There  was 
no  middle :  either  Jesus  of  Nazareth  was  the  true 
God,  or  the  greatest  impostor.  When  he  was  in  this 
world  he  constantly  asserted  his  divinity,  and  so 
asserted  it  as  his  enemies  well  understood  him,  and 
sought  to  stone  him,  because  he  made  himself  equal 
with  God.  His  friends  too  understood  him,  and 
cried  with  faith  and  admiration,  "  My  Lord  and  my 
God — thou  art  the  Christ  the  son  of  the  living  God — 
and  to  whom  shall  we  go  but  unto  thee  ?  thou  hast 
the  words  ol"  eternal  life."  The  disciples  had  many 
displays  of  Christ's  divinity  before  he  led  them  out  to 
Bethany.  He  often  gave  them  satisfying  proof  that 
he  knew  their  thoughts :  he  turned  water  into  wine ; 


he  healed  the  sick ;  made  the  blind  to  see ;  raised 
the  dead ;  dispossessed  the  devils ;  and  wrought 
many  other  miracles.  But  the  display  of  his  divinity 
at  Bethany  crowned  all  the  former.  Then  he 
not  only  drew  down  a  blessing  from  God,  but  he 
ascended  to  him ;  and  his  ascension  was  with  God's 
highest  approbation,  for  the  angels  were  sent  to 
attend  him,  and  a  cloud  received  him  :  "  God  is  gone 
up  with  a  shout,  the  Lord  with  the  sound  of  a  trum- 
pet." The  following  things  could  not  fail  to  make 
deep  impressions,  and  prove  that  their  Master  was  a 
wonderful  person  indeed  :  he  cried  on  the  cross,  and 
gave  up  the  ghost ; — when  they  went  to  seek  him  in 
the  grave  they  found  him  alive ; — now  they  see  him 
ascend,  attended  by  angels ; — and  justly  might  they 
ask.  Will  God  receive  and  exalt  a  liar  ?  While  here, 
he  always  said  that  he  was  the  true  God,  and  him 
hath  God  exalted  with  his  right  hand  a  Prince  and  a 
Saviour.  If  to  this  it  should  be  objected.  If  there 
was  then  such  a  display  of  his  divinity,  why  did  he 
not  take  his  enemies  to  witness  it,  when  it  would 
have  silenced  their  cavils  and  completely  satisfied 
them  ?  To  this  we  might  answer,  that  sense  and  rea- 
son have  many  questions,  and  are  seldom  satisfied 
with  divine  procedure.  But  as  Christ's  enemies  have 
asked  this  question,  we  might  ask  another :  Why  did 
not  Christ  take  all  his  enemies  with  him  to  heaven, 
where  they  would  have  had  the  fullest  evidence  and 
greatest  display  of  his  glory  ?  We  might  also  answer, 
that  while  his  enemies  did  not  believe  in  his  divinity, 
it  was  by  no  means  for  want  of  evidence ;  and  they 
did  all  they  could  to  darken  and  resist  the  evidence 


which  they  had.  They  sought  to  kill  Lazarus  because 
he  was  a  living  proof  of  Christ's  power  in  raising  him 
from  the  grave  ;  they  bribed  the  watch  who  brought 
the  news  of  the  Saviour's  resurrection ;  and  endea- 
voured to  stifle  all  convictions.  They  said,  Let  him 
come  down  from  the  cross,  that  we  may  believe  on 
him.  He  did  more ;  he  rose  from  the  dead,  and  they 
did  not  believe ! 

2.  They  were  confirmed  in  the  reality,  and  in- 
structed concerning  the  nature,  of  Christ's  resurrec- 
tion. His  resurrection  is  of  the  last  importance  in 
the  Christian  religion,  and  is  the  great  fundamental 
doctrine.  This  is  plainly  asserted  by  the  apostle,  1 
Cor.  XV.  14 — 18.  "  If  Christ  be  not  risen,  then  is  our 
preaching  vain,  and  your  faith  is  also  vain ;  ye  are 
yet  in  your  sins :  and  they  also  that  are  fallen  asleep 
in  Christ  are  perished."  The  whole  of  Christianity, 
and  the  salvation  of  sinners,  depend  upon  the  resur- 
rection of  Christ.  Every  appearance  which  he  made 
was  a  proof  that  he  was  risen ;  and  he  gave  them  the 
most  satisfying  evidence  that  he  was  the  very  person 
who  was  crucified,  and  whose  body  was  buried  in  anew 
sepulchre  in  the  garden.  He  showed  them  his  hands 
and  his  feet.  He  spake  in  a  plain  and  familiar  man- 
ner about  the  things  concerning  which  he  had  con- 
versed with  them  before  his  death.  These  things 
are  expressly  asserted  in  this  chapter.  "  Behold  my 
hands  and  my  feet,"  said  the  risen  Saviour,  "  handle 
me  and  see ;  and  he  ate  with  them,  and  said  unto 
them,  these  are  the  words  which  I  spake  unto  you 
while  I  was  yet  with  you,  &c."  He  went  also  into 
Galilee  before  them,  as  he  had  said :  and  nothing 


could  be  a  stronger  proof  that  it  was  Christ  himself, 
than  collecting  his  friends  to  a  well-known  place,  and 
conversing  familiarly  with  them  according  to  his 
promise.  Every  appearance  which  he  made  during 
his  forty  days  abode,  confirmed  them  that  the  Lord 
was  risen  indeed :  and  this  last,  at  Bethany,  left 
them  without  the  least  hesitation ;  for  when  he  was 
carried  up  into  heaven,  they  worshipped  him,  and 
returned  to  Jerusalem  with  great  joy. 

They  were  at  the  same  time  instructed  about  the 
nature  of  his  resurrection.  They  were  not  only  satis- 
fied that  the  same  body  rose,  but  that  their  Master 
rose  to  die  no  more.  Though  Lazarus  was  raised 
from  the  grave,  he  had  again  to  die ;  but  Christ  died 
once^  and  conquered  death,  and  entered  into  heaven. 
As  we  shall  find  afterward,  they  learned  that  he  rose 
for  them,  a  public  Head ;  and  that  as  he  died  for 
our  offences,  so  he  rose  again  for  our  justification. 

3.  They  were  instructed  about  his  ascension. 
Before  this,  they  had  satisfying  evidence  both  of  his 
divinity  and  resurrection ;  though  their  knowledge 
was  now  greatly  increased ;  but  they  were  only 
acquainted  with  his  ascension  as  foretold  in  prophecy. 
At  Bethany,  they  were  eye-witnesses  of  that  glorious 
event ;  and  this  was  the  chief  reason  for  which  he  led 
them  out.  His  ascension  was  necessary.  If  he  was 
a  divine  person,  he  could  not  always  dwell  upon 
earth ;  and,  if  risen,  and  his  work  finished,  the  glory 
which  followed  was  as  necessary  as  the  death  that 
went  before.  If  he  rose  as  a  public  Head,  it  was 
requisite  that  he  should  enter  within  the  vail  as /ore- 
runner.    As  they  were  to  see  him  no  more  with  the 


8 


bodily  eye,  it  was  necessary,  both  for  their  own  faith, 
and  to  enable  them  to  testi  to  all  the  church,  that 
they  should  know  whither  he  went.  And  they  had 
the  highest  possible  evidence  that  he  actually 
ascended  into  heaven. 

He  fixed  upon  a  proper  place.  He  ascended  from 
Mount  Olivet,  a  considerable  eminence  contiguous  to 
Bethany.  He  chose  this,  to  prevent  any  appearance 
of  deception.  Some  think  that  what  was  done  on 
this  mountain  might  have  been  discerned  from 
almost  every  street  in  Jerusalem ;  but  whether  any 
saw  his  ascent  from  the  city  or  not,  his  disciples  had 
a  clear  and  distinct  view  of  it.  He  was  in  the  midst 
of  them — conversing  with  them;  and  in  the  act  of  bless- 
ing, they  could  not  but  be  attentive.  Thus  employed, 
he  was  parted  a  little  from  them ;  and  when  he  began 
to  be  taken  up,  they  had  a  distinct  view  of  his  person, 
and  of  the  cloud  in  which  he  was  carried  up  into 
heaven.  Here  there  was  no  possibility  of  deception, 
as  his  ascension  was  slow  and  gradual ;  and  the  eyes 
of  the  beholders  steadily  followed  him — rose  as  he 
rose,  till  the  faint  eye,  flung  backwards  in  the  chace, 
was  quite  disabled.  After  this,  the  attending  angels 
addressed  them  thus  :  "  Ye  men  of  Galilee,  why  stand 
ye  gazing?  this  same  Jesus  which  is  taken  up 
from  you  into  heaven,  shall  so  come  in  like  manner 
as  ye  have  seen  him  go  into  heaven."  Acts  i.  1 1 . 

As  they  were  now  eye-witnesses  of  this  great  event ; 
soon  after,  they  had  another  indubitable  proof  that 
their  Lord  and  Master  was  actually  ascended  into 
heaven:  he  promised  that,  when  he  went  to  his  Father, 
he  would  pour  out  the  Spirit.   For  the  accomplishment 


m.: 


of  this  promise  they  tarried  at  Jerusalem  till  the  day  of 
Pentecost,  when  he  punctually,  and  in  a  very  remark- 
able manner,  performed  it ;  and  thus  they  were  fitted 
to  "  be  witnesses  unto  him  both  in  Jerusalem  and  in  all 
Judea,  and  in  Samaria,  and  unto  the  uttermost  parts 
of  the  earth." 

4.  At  Bethany  too,  they  learned  that  Christ's 
finished  work  was  acceptable  to  his  Father,  and 
accepted  by  him.  In  his  death  he  paid  the  price, 
and  made  satisfaction ;  and  in  his  resurrection  he  was 
discharged.  In  his  ascension,  and  the  glory  which 
followed,  he  was  highly  exalted  and  rewarded,  God 
expressing  infinite  satisfaction  with  Am,  and  also  the 
great  w^ork  he  had  accomplished.  Nothing  could  be 
of  greater  importance  than  to  know  what  acceptance 
Christ  met  with :  if  God  is  not  satisfied  and  well- 
pleased  in  him,  there  is  no  peace  to  the  sinner;  but 
if  his  sacrifice  is  accepted  in  the  room  of  guilty  men, 
there  is  the  best  ground  for  faith,  hope,  and  joy. 
Whatever  others  may  do,  sure,  they  who  saw  this 
sight,  and  were  blessed  by  their  departing  Lord, 
could  not  entertain  a  single  doubt,  either  that  Christ 
glorified  God  upon  earth,  or  that  God  now  glorified 
him  in  heaven.  As  full  proof  of  infinite  compla- 
cency in  him  and  his  finished  work,  Christ's  ascen- 
sion to  heaven  is  the  safety  of  sinners;  and  as 
long  as  he  dwells  there,  the  most  guilty,  looking  to 
him  in  the  way  of  reliance  and  dependance,  have 
nothing  to  fear  from  the  holiness  and  justice  of  God. 
This  is  expressed  in  the  most  triumphant  manner  by 
the  Apostle  Paul,  Rom.  viii.  31—34.  "What  shall  we 
then  say  to  these  things  ?    If  God  be  for  us,  who  can 

2 


%" 


10 


be  against  us  ?  He  that  spared  not  his  own  Son,  but 
delivered  him  up  for  us  all,  how  shall  he  not  with 
him  freely  give  us  all  things ?  Who  shall  lay  any 
thing  to  the  charge  of  God's  elect?  It  is  God  that 
justifieth ;  who  is  he  that  condemneth  ?  It  is  Christ 
that  died,  yea  rather,  that  is  risen  again,  who  is  even 
at  the  right  hand  of  God,  who  also  maketh  interces- 
sion for  us."  The  acceptance  of  Christ's  w  ork  in  the 
room  of  sinners,  and  the  Father's  satisfaction  with  it, 
are  also  strongly  asserted,  Philip,  ii.  6 — 11.  "Christ 
Jesus,  being  in  the  form  of  God,  thought  it  not  rob- 
bery to  be  equal  with  God  :  but  made  himself  of  no 
reputation,  and  took  upon  him  the  form  of  a  servant, 
and  was  made  in  the  likeness  of  men ;  and  being 
found  in  fashion  as  a  man,  he  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the 
cross.  Wherefore,  God  also  hath  highly  exalted  him, 
and  given  him  a  name  which  is  above  every  name ; 
that  at  the  name  of  Jesus  every  knee  should  bow,  of 
things  in  heaven,  and  things  in  earth,  and  things 
under  the  earth ;  and  that  every  tongue  should  con- 
fess, that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the 
Father."  When  God  the  Father  has  received  Christ 
to  glory,  and  exalted  him  at  his  right  hand,  it  is 
impossible  that  he  can  send  any  other  or  contrary 
declaration  to  sinners,  than  what  he  made  when 
Christ  was  on  earth,  "  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased,  hear  ye  him."  Every  where 
the  Scripture  assures  us  that  God  is  well  pleased  for 
his  righteousness'  sake. 

5.  They  got  instruction  about  another  matter  of 
the  greatest  importance,  that  death  made  no  change 


11 


or  alteration  either  in  his  love  to  them,  or  the  execu- 
tion of  his  mediatory  offices  in  their  behalf.  He  had 
given  them  many  and  great  proofs  of  his  love  before 
his  death.  In  all  their  difficulties  and  straits  he 
relieved  them.  He  supplied  their  wants,  and  stood 
between  them  and  every  storm.  He  treated  them  as 
friends,  and  admitted  them  to  the  greatest  intimacy. 
His  death  was  a  trying  hour,  and  they  did  not  act 
the  best  part.  When  he  most  needed  the  sympathy 
of  friends,  and  any  small  help  they  might  have 
afforded ;  he  was  forsaken  of  all.  It  was  no  wonder 
though  his  extreme  suffering  and  their  shameful  con- 
duct might  have  rendered  them  suspicious  about  the 
continuance  of  his  love.  But  as  he  loved  them  before 
his  death,  after  it  he  rested  in  his  love ;  and  having 
loved  his  own,  he  loved  them  to  the  end.  When  risen, 
he  gave  them  the  highest  evidences  that  his  love  was  the 
same.  Quickly  did  he  despatch  the  news  to  them  all, 
and  to  Peter,  that  he  was  risen ;  and  that  he  would 
see  them  at  Galilee,  not  to  chide  with  them,  but 
make  their  hearts  rejoice.  When  he  met  with  them 
he  proclaimed  his  love  in  these  gracious  words, 
"  Peace  be  unto  you."  And  in  this  last  interview  he 
blessed  them.  It  is  the  comfort  of  all  his  people,  that 
his  love,  like  himself,  is  immutable,  and  that  no  part 
of  their  conduct  produces  any  alteration  in  it. 

Death  made  no  change  as  to  the  execution  of  his  offices. 
Before  his  death,  as  the  great  Prophet,  he  instructed 
them  and  others  publicly,  in  the  things  which  con- 
cerned their  peace ;  and  in  private,  he  opened  up  to 
them  the  mysteries  of  the  kingdom.  After  his  death, 
he  employed  the  forty  days  he  tarried  with  them  in 


•  • 


12 

speaking  of  the  things  which  pertain  to  the  kingdon^i 
of  God.  At  Betliany,  too,  he  instructed  them,  and 
will  continue  for  ever  to  execute  this  office.  As  in  his 
death  he  offered  up  the  great  atoning  sacrifice,  so 
after  his  resurrection,  as  the  great  New  Testament 
Aaron,  he  lifted  up  his  hands  and  blessed  them  ;  and 
still  "  he  stands  at  the  altar  with  his  golden  censer 
and  much  incense,  and  offers  it  with  the  prayers  of 
all  saints,  upon  the  golden  altar  before  the  throne." 
Rev.  viii.  3.  And  "  this  man,  because  he  continueth 
ever,  hath  an  unchangeable  priesthood.  Therefore, 
he  is  able  to  save  them  to  the  uttermost  that  come 
unto  God  by  him,  seeing  he  ever  liveth  to  make 
intercession  for  them."  Heb.  vii.  24,  25.  As  King  in 
in  Zion,  too,  with  authority  he  commanded  the  bless- 
ing, and  by  his  infinite  power  effectually  bestowed 
it  upon  them.  The  manner  of  giving  it,  proves  that 
it  was  not  a  common  but  special  blessing,  and  one 
that  would  never  end.  He  went  away  in  the  act  of 
blessing,  intimating  that,  while  they  needed,  he 
would  bless;  and  as  King,  he  ascended  to  be 
enthroned. 

6.  That,  great  as  their  happiness  was,  while  they 
enjoyed  Christ's  bodily  presence,  the  want  of  it 
would  be  abundantly  compensated  by  his  gracious 
presence.  Before  his  death,  when  he  spake  of  leav- 
ing them,  sorrow  filled  their  hearts;  but  now  he 
leaves  them,  and  they  return  with  great  joy.  The 
blessing  made  them  glad ;  and  the  sight  of  their  Mas- 
ter ascending  to  glory  filled  their  hearts  with  joy,  both 
on  his  account  and  theirs :  he  was  glorified  and  exalted 
to   the  highest  dignity,  and  received  all  power  in 


13 


heaven  and  earth ;  and  they  could  not  want :  he  tri- 
umphed over  all  his  enemies ;  and  they  could  not  fall 
before  them.  He  ascended  to  bestow  gifts,  and  espe- 
cially that  great  gift  of  the  Holy  Spirit,  who,  as  is 
said,  John  vii.  39,  "  was  not  yet  given,  because  Jesus 
was  not  yet  glorified."  When  they  received  him  as 
the  great  Comforter,  to  abide  with  them  for  ever,  they 
experimentally  found  that  they  sustained  no  loss.  The 
disciples  had  committed  their  souls  to  Christ,  and 
were  fully  satisfied  that  he  was  every  way  worthy  of 
that  trust.  JVow  they  saw  that  they  had  good  reason 
to  believe  and  rely  on  him ;  and  with  joy  would  they 
recollect  his  words,  "  Where  I  am  there  shall  my  ser- 
vants be ;"  and  his  intercessory  prayer,  John  xvii.  24, 
"  Father,  I  will  that  they  also  whom  thou  hast  given  me 
be  with  me  where  I  am;  that  they  may  behold  my  glory 
which  thou  hast  given  me."  Well  would  they  now 
understand  the  meaning  of  his  words,  John  xiv.  28, 
"  If  ye  loved  me,  ye  would  rejoice,  because  1  said,  1 
go  unto  the  Father."  Often  are  the  Lord's  people 
ready  to  think  that  their  happiness  would  have  been 
inconceivably  great,  had  they  enjoyed  Christ's  bodily 
presence.  Happy  were  the  disciples  with  it ;  but  at 
Bethany  they  learned  that  they  could  be  equally 
happy  without  it.  We  have  only  to  wait  a  little 
while,  and  we  shall  be  ever  with  the  Lord,^  and  see 
him  as  he  is. 

7.  That,  as  with  him,  so  with  them,  the  cross  is  the 
way  to  the  crown.  He  drank  of  the  brook  in  the 
way,  and  lifted  up  his  head ;  and  so  shall  they.  His 
ascension  of  itself  taught  them  this  lesson;  and  it 
was  peculiarly  evident,  from  the  place  from  which  he 


u 


chose  to  ascend — Mount  Olivet.  There  he  lately 
gave  a  proof  of  his  humanity,  and  sinless  infirmity, 
and  amazing  love  to  sinners,  when,  bearing  the 
wrath  of  God,  be  sweat  great  drops  of  blood :  now 
in  the  same  place  he  gives  a  proof  and  display  of  his 
divinity  in  ascending.  There,  lately,  he  was  not 
only  in  an  agony,  but  suffered  the  greatest  ignominy ; 
there  the  band  of  soldiers  came  to  apprehend  him; 
and,  in  the  very  same  place  where  his  enemies  seemed 
to  triumph,  he  led  captivity  captive,  and  completely 
triumphed  over  them  all.  The  same  mount  gave 
him  a  passage  both  to  the  cross  and  the  crown.  From 
the  place  where  Christ  suffered  God's  wrath,  he  chose 
to  ascend  to  sit  down  at  his  right  hand ;  and  in  the 
very  place  where  his  friends  saw  his  greatest  distress, 
they  also  saw  his  glory.  Places  are  to  us  what  God 
makes  them ;  and  what  is  now  a  place  of  weeping, 
may,  in  a  little,  be  a  place  of  triumph. 

As  Christ  was  in  the  world,  so  might  the  disciples 
expect  to  be.  He  had  expressly  told  them,  that  they 
would  be  hated  of  all  men  for  his  name's  sake,  and  that 
through  much  tribulation  they  would  enter  the  king- 
dom. They  were  now  to  return  to  the  world,  and 
oppose  these  enemies,  to  whom  their  Master  had 
given  the  deadly  stroke.  Whatever  difficulties  they 
might  meet  with,  they  were  not  to  despond  or  be 
dejected.  All  their  trials  would  soon  be  over,  and 
they  also  would  be  received  to  glory. 

In  fine,  the  meaning  of  what  they  had  heard  from 
Christ  concerning  his  death,  was  then  opened  up. 
Dark  were  their  views  about  the  nature  and  design 
of  that  event,  before  it  happened.     Often  he  spake 


15 


to  them  about  the  necessity  of  it,  and  the  glory 
which  should  follow ;  but  they  did  not  understand 
him.  Even  after  his  resurrection  they  were  slow  of 
heart  to  believe  what  the  prophets  had  spoken ;  and 
to  two  of  them,  going  to  Emmaus,  he  began  at  Moses 
and  all  the  prophets,  and  expounded  to  them  in  all 
the  Scriptures  the  things  concerning  himself:  but  still 
darkness  pervaded  their  minds.  This  event  at 
Bethany  greatly  enlightened  them  about  what  he 
formerly  said.  It  opened  up,  with  remarkable  clear- 
ness, the  nature  and  end  of  his  death.  It  was  a  satis- 
factory explication  of  the  Old  Testament  types, 
shadows,  and  prophecies,  respecting  the  sufferings 
and  death  of  the  Messiah.  No  longer  were  the 
minds  of  the  disciples  warped  with  their  former 
notions  about  external  pomp  and  grandeur  in  their 
Messiah.  They  now  saw  that  his  kingdom  was  spi- 
ritual, and  not  of  this  world.  They  were  convinced 
that  the  deliverance  which  he  came  to  accomplish 
was  nothing  less  than  from  the  wrath  to  come ;  and 
that,  however  contemptible  he  had  appeared  in  the 
eyes  of  many,  he  was  equal  to  the  arduous  under- 
taking. And  thus  instructed,  "  they  worshipped  him, 
and  returned  to  Jerusalem  with  great  joy." — We 
proceed, 

11.  To  mention  some  of  those  blessed  attain- 
ments, which  were  another  part  of  their  happiness  at 
Bethany. 

In  general,  all  the  instructions  which  they  received 
were  great  attainments,  infinitely  more  to  be  desired 


16 


than  gold.  Even  speculative  knowledge  of  divine 
things  is  excellent ;  how  much  more  that  which  is 
saving?  While  the  disciples  had  their  faculties 
improved,  their  hearts  were  bettered,  their  graces 
increased,  and  their  spiritual  life  promoted. — The 
following  are  specimens. 

1.  It  was  a  happy  attainment  to  be  singled  out  as 
witnesses  of  such  an  event,  and  admitted  to  such 
familiarity  with  their  Master  immediately  before  his 
entrance  into  glory.  That  they  were  at  Bethany  at 
that  time  was  not  fortuitous  or  accidental :  it  was  not 
owing  to  any  foresight  of  their  own :  no,  they  were  led 
out  of  Jerusalem  by  Christ  himself  with  this  precise 
view,  to  witness  his  glorious  ascension,  and  share  of 
his  precious  grace.  While  they  w  ere  led  out,  multi- 
tudes were  left  behind.  Here,  as  in  many  other  cases, 
the  mighty,  the  noble,  and  the  wise,  were  passed  by ; 
and  a  few  mean  and  despised  persons  were  selected 
to  accompany  Christ. 

T%€y  were  his  friends.  They  had  continued  with 
him  in  his  temptations,  and,  as  they  were  to  be 
sharers  of  his  kingdom,  he  chose  them  as  witnesses 
of  his  ascending  to  take  actual  possession  of  it. 
Christ  never  forgets  his  friends ;  and  they  who  have 
followed  him  with  much  difficulty,  and  through  bad 
report,  will  be  amply  rewarded.  As  these  stood 
by  him  in  his  humiliation,  they  were  the  first  to  share 
in  the  advantages  of  his  exalted  state. 

They  were  admitted  to  great  familiarity .  He  conversed 
with  them  at  Bethany.  The  matter  and  manner  would 
be  such  as  became  the  great  speaker  and  the  me- 
morable occasion.     If  the  hearts  of  friends  are  open 


17 


ed  upon  particular  occasions,  and  at  parting,  Christ's 
would  not  be  shut  at  Bethany.  He  would  say  some- 
thing about  himself,  and  the  glorious  place  to  which 
he  was  going ; — something  about  his  love  to,  and  care 
of,  them,  to  encourage  them  in  their  trials,  till  "  their 
warfare  should  be  accomplished."  We  see  in  what 
an  endearing  manner  he  often  spake  to  them  on 
former  occasions ;  and  his  heart  could  not  be  less 
expanded  when  just  about  to  leave  them  in  an  evil 
world,  and  go  to  take  possession  of  the  mansions 
in  his  Father's  house,  as  their  forerunner  and  repre- 
senting Head !  How  sweetly  did  he  speak  to  them  at 
the  institution  of  the  supper!  Matt.  xxvi.  17 — 36. 
With  what  familiarity  and  tenderness  did  he  treat 
them,  John  xiii.  1 — 9,  when  he  girded  himself  with  a 
towel  and  began  to  wash  their  feet ! 

It  may  truly  be  said  of  all  who  ever  came  to  the  place 
where  Christ  was  dispensing  his  blessings,  and  were 
made  sharers  of  his  grace,  as  of  the  disciples,  that 
they  came  not  by  chance.  They  are  always  brought 
by  the  Lord's  secret  and  powerful  providence.  His 
hand  may  not  be  noticed  at  the  time ;  but  if  divine 
grace  is  communicated,  those  who  receive  it  will 
afterward  observe  that  the  Lord  himself  led  them. 
Indeed,  there  is  nothing  accidental  about  divine 
grace.  The  time,  place,  and  measure,  were  all  de- 
termined ;  and  often  the  Lord's  providence  appears 
almost  as  powerful  and  miraculous  in  bringing  the 
persons  unto  the  means  of  divine  institution,  as  his 
grace  in  conquering  their  hearts  and  gaining  them  to 
himself  In  every  period  of  the  church  we  have 
some  instances  almost  equally  striking  as  ihe^e  of  the 

3 


18 


jailer  and  Onesimus.  As  converting  grace  is  never 
bestowed  by  chance,  so  every  future  communication 
is  the  effect  of  divine  purpose  and  counsel.  Where 
he  designs  to  hold  singular  communion  with  his 
people,  or  grant  increase  of  grace,  he  will  always  lead 
them  out  himself.  However  unobserved  it  may  be  in 
this  world,  in  the  other,  where  the  saints  are  remem- 
bering all  the  way  in  which  the  Lord  hath  conducted 
them,  as  to  all  rich  communications  of  grace,  it  will 
be  remarked,  he  led  us  out  as  far  as  this  place  or 
that,  and  blessed  us. 

2.  Their  doubts  and  fears  about  themselves,  and 
the  good  cause  which  they  had  espoused,  were  re- 
moved. Many  fears  about  themselves  perplexed 
their  hearts  ;  and  their  minds  were  lately  filled  with 
the  most  distressing  doubts.  They  had  left  all  to 
follow  a  Master,  who  was  "  a  reproach  of  men,  and 
despised  of  the  people;"  or,  in  the  language  of 
Isaiah,  "  who  had  no  form  or  comeliness,  and  was 
despised  and  rejected  of  men,  a  man  of  sorrows  and 
acquainted  with  grief;"  and  that  Master  had  been 
cruelly  taken  from  them,  and  "  with  wicked  hands 
was  crucified  and  slain."  The  disciples  seemed  to 
be  orphans  indeed  !  Even  when  Christ  was  alive, 
they  were  often  exposed  to  the  insults  and  rage  of 
their  enemies ;  and  after  his  death  they  were  de- 
prived of  Him  on  whom  alone  they  had  all  their  de- 
pendance.  At  Bethany  matters  assumed  a  very  dif- 
ferent aspect.  The  gloom  which  sat  so  heavy  on  their 
minds  was  dissipated,  and  now  the  cheering  rays  of 
hope  animated  their  hearts.  Thus  the  w  eary  mariner, 
tempest-tossed,  looks  on  every  surge  as  the  inrnie- 


19 


diate  instrument  of  death,  trembles  at  the  dreadful 
darkness  of  the  night,  and  longs  for  day :  the  sun 
arises ;  every  cloud  is  dispelled ;  the  whole  sky  is 
serene,  and  the  storm  is  changed  into  a  calm.  He 
reflects  upon  the  scene  with  pleasure  and  satisfac- 
tion, when  the  danger  is  wholly  over.  At  Bethany 
the  Sun  of  Righteousness,  lately  behind  a  cloud,  shone 
with  peculiar  brightness  ;  and  they  w  ere  absolutely 
certain  that  the  clouds  could  never  return.  They 
saw  Christ  as  infinitely  worthy  of  all  the  trust  they 
had  placed  in  him,  and  would  hear  such  encouraging 
words  from  his  mouth  as  he  spake  to  John,  Rev.  i. 
17,  18.  "  Fear  not;  I  am  the  first  and  the  last.  I  am 
he  that  liveth,  and  was  dead ;  and  behold,  I  am  alive 
for  evermore.  Amen ;  and  have  the  keys  of  hell  and 
death."  And  how  could  they  fear  !  He  had  power 
enough  to  take  care  of  their  persons  and  best  in- 
terests ;  and  his  love  was  equal  to  his  power. 

Their  fears  w  ould  also  be  removed  about  the  good 
cause  they  had  espoused.  Lately,  they  thought  that  it 
was  buried  with  their  Master,  and  under  a  grave- 
stone. Greatly  ignorant  of  the  nature  of  Christ's 
kingdom,  they  apprehended  it  could  never  be  re- 
stored to  Israel ;  or,  at  least,  that  they  would  never 
witness  the  joyful  event.  They  were  scarcely  ac- 
quainted with  any  other  language,  but  that  of  des- 
pondency. At  Bethany  they  saw  him  exalted,  and 
put  in  possession  of  all  power,  and  infinitely  able  to 
maintain  his  interest,  support  his  people  under  all 
their  sufferings,  and  disappoint  his  adversaries ;  and 
therefore  they  had  no  reason  to  be  discouraged.  If 
the  sight  which  the  disciples  then  got,   tended  to 


20 


encourage  their  hearts  about  the  Lord's  cause,  there 
never  can  be  reason  for  greater  fear  or  discourage- 
ment at  any  future  period.  It  remains  an  unalterable 
truth,  infinitely  calculated  to  fill  the  heart  with  com- 
fort, "  But  our  God" — God  in  our  nature — "  is  in  the 
heavens ;  he  hath  done  whatsoever  he  pleased." 

.3.  They  received  the  blessing,  which,  while  un- 
speakably valuable  in  itself,  was  made  still  more  so 
by  many  additional  considerations.  They  received  the 
blessins;.  They  were  already  united  to  Christ,  and 
interested  in  his  righteousness.  Their  sins  were 
pardoned,  and  their  persons  accepted.  The  work 
of  grace  was  begun,  and  the  power  of  sin  broken. 
When  he  blessed  them,  he  recognized  all  these 
things — as  if  Christ  had  said,  "  What  I  have  done  for 
you  and  in  you,  I  have  done — I  have  died  for  you, 
and  wrought  out  a  perfect  righteousness ;  and  ye 
shall  have  the  benefit  of  it — all  these  past  blessings  1 
ratify  on  Bethany."  But  when  the  Lord  blesses  one 
of  his  own  people,  he  confers  new  grace.  His  blessing 
makes  rich  by  increasing  the  former  stock.  He  drew 
down  from  heaven,  and  communicated  to  them  from 
his  own  fulness,  grace  for  grace.  He  not  only  dis- 
covered himself  as  the  fountain  of  all  grace,  but  he 
made  the  streams  flow  in  richly  upon  their  souls. 
They  enjoyed  intimate  communion.  Christ  opened  his 
heart  as  their  best  friend,  and  did  not  conceal  from 
them  what  he  was  about  to  do ;  and  they,  when  led 
out  to  that  "  field,  gave  him  their  loves."  In  this 
communion  there  was  sweet  enjoyment,  and  endear- 
ing intimacy.  In  fine,  as  a  part  of  the  blessing,  he 
prayed  for  them.    In  a  royal  manner,  and  with  au- 


21 


thority,  he  commanded  the  blessing ;  and  spake  as 
became  his  present  glorious  condition. 

While  infinitely  valuable  in  itself,  many  consider- 
ations tended  to  enhance  the  blessing.  It  would 
greatly  affect  their  hearts,  and  increase  their  joy, 
that  they  were  favoured  with  these  happy  attain- 
ments after  such  signal  trials,  and  in  the  very  place 
where  they  had  lately  witnessed  and  felt  so  great 
sorrow;  and  so  soon  after  they  had  forsaken  their 
Master,  and  fled.  But,  above  all,  this  consideration 
would  heighten  the  blessing  in  their  esteem,  that  it 
was  a  solemn  parting  blessing  when  just  about  to  bid 
them  farewell.  Before  leaving  them,  he  settled  all 
differences,  removed  every  ground  of  controversy, 
spake  peace  to  their  hearts,  gave  them  the  most 
convincing  proof  of  the  sincerity  and  greatness  of  his 
love,  and  left  them  without  the  least  room  for  scruple 
or  hesitation.  The  blessings  of  dying  persons  have 
been  always  eagerly  sought,  and  greatly  valued. 
Jacob  and  Esau  strove  about  their  father's  blessing, 
when  near  his  last ;  and  the  sons  of  Jacob,  in  their 
turn,  made  a  similar  application  to  him  on  his  death- 
bed. Christ,  the  moment  before  he  ascended  to  sit 
down  on  his  throne,  hfted  up  his  hands  and  blessed 
his  disciples.  We  shall  only  add,  that  they  were  to 
consider  what  Christ  did  then  as  equally  efficacious 
to  their  latest  breath. — Which  leads  us  to  another 
part  of  their  attainment,  which  is, 

4.  Security  and  encouragement  for  every  future 
period  of  their  lives.  What  Christ  did  then  may 
justly  be  compared  to  the  powerful  look,  which 
Gideon  got  from  Jehovah,  which  conveyed  strength 


22 


to  fit  him  for  the  arduous  work  before  him.     Judges 
vi.  14.     "  And  the  Lord  looked  upon  him,  and  said, 
Go  in  this  thy  might,  and  thou  shalt  save  Israel  from 
the  hands  of  the  Midianites :  have  not  I  sent  thee  .'*" 
That  favourable  and  gracious  look  secured  the  divine 
presence  with  him;  hence,  verse  16,  "And  the  Lord 
said  unto  him.  Surely  I  will  be  with  thee,  and  thou 
shalt  smite   the  Midianites  as  one  man."     The  disci- 
ples were  to  see  their  Master  no  more  after  the  flesh, 
and  were  soon  to  leave  the  happy  spot  where  he  and 
they  parted.     They  were  to  enter  on  such  work  as 
would  draw  down  the  vengeance  of  the  world.    They 
would    have    outward   fightings    and    inward   fears. 
They  were  to  oppose  the  wickedness    and    super- 
stition both  of  Jews  and  Gentiles ;  and  hell  and  earth 
would   be    against   them.     They   would   meet    with 
something  corresponding  to  what  Paul  says  of  him- 
self.    2  Cor.  xi.  23 — 29.     "  In  labour   abundant,  in 
stripes  above  measure,  in  prisons  frequent,  in  deaths 
oft.     Of  the  Jews  five  times  received  I  forty  stripes 
save  one.     Thrice  was  I  beaten  with  rods,  once  was 
I  stoned,  thrice  I  suffered  shipwreck,  a  night  and  a 
day  I  have  been  in  the  deep  ;  in  journeyings  often,  in 
perils  of  waters,  in  perils  of  robbers,  in  perils  by 
mine  own  countrymen,  in  perils  by  the  heathen,  in 
perils  in  tlie  city,  in  perils  in  the  wilderness,  in  perils 
in  the  sea,  in  perils  among  false  brethren ;  in  weari- 
ness and  painfulness,  in  watchings  often,  in  hunger 
and  thirst,  in  fastings  often,  in  cold  and  nakedness 
— besides     those     things     that    are     without,    that 
which  Cometh  upon  me   daily,  the  care  of  all  the 
churches." 


23 


Over  against  all  these  difficulties  they  were  to 
place  the  blessing.  Wherever  they  might  be,  or  in 
how^ever  distressing  a  situation,  they  were  to  recol- 
lect, carefully  consider,  and  never  forget  that  their 
Master  lifted  up  his  hands  and  blessed  them  at 
Bethany.  A  suitable  remembrance  of  that  happy 
event  could  not  fail  to  produce  great  effects,  and 
support,  and  encourage  their  hearts.  Jacob  never 
forgot  his  signal  attainment  in  Bethel.  Moses  to  his 
dying  hour  remembered  the  great  sight  which  he 
saw,  when  the  bush  burned,  and  was  not  consumed ; 
and  long  after  spake  of  God  as  his  dweller  in  the 
bush.  Sure,  the  disciples  would  never  forget  the 
last  interview  they  had  with  their  gracious  Master ; 
and  every  proper  recollection  would  make  them  go 
from  strength  to  strength  unwearied.  Indeed  all 
who  have  been  admitted  to  intimate  fellowship,  and 
have  got  the  blessing,  should  neither  forget  time  nor 
place.  Reflecting  on  such  happy  seasons  would 
greatly  tend  to  support  them  in  their  most  disconso- 
late and  tried  hours. 

It  is  far  from  being  intended,  by  what  has  been 
now  said,  to  insinuate  that  the  Lord's  people  may 
depend  upon  grace  already  received.  A  suitable 
remembrance  of  former  attainments,  instead  of  this» 
has  a  quite  opposite  tendency.  It  leads  them  di- 
rectly to  the  fountain,  from  which  they  have  formerly 
been  so  richly  supplied.  They  recollect  the  kind 
reception  they  met  with,  and  know  that  giving  does 
not  impoverish  God,  and  that  with  him  is  infinite 
fulness. 


24 


5.  Once  more,  they  had  certain  knowledge,  not 
only  where  their  Master  was  gone,  but  of  the  design 
of  his  departure.  As  we  have  said,  it  was  necessary 
that  they  should  know  where  he  was  gone,  as  they 
were  to  be  his  witnesses  both  to  Jews  and  Gentiles. 
They  were  to  bear  testimony  in  the  most  solemn 
manner,  and  seal  it  with  their  blood,  and  therefore  it 
was  absolutely  requisite  that  their  knowledge  should 
be  clear  and  distinct,  especially  as  his  ascension  was 
of  infinite  moment,  and  the  eternal  salvation  of  im- 
mortal souls  greatly  depended  upon  it. 

As  Christ  had  often  instructed  them  concerning  the 
design  of  his  coming  into  this  world,  so  at  Bethany 
he  informed  them  about  the  design  of  his  departure. 
He  descended  to  make  his  soul  an  offering  for  sin, 
and  purchase  salvation :  he  ascended  to  plead  the 
value  and  efficacy  of  his  blood,  and  bestow  the 
blessings  which  he  had  procured.  In  this  world  he 
opened  the  channel  for  divine  influences,  and  he 
ascended  that  they  might  flow  out  abundantly  upon 
his  church.  Instead  of  his  care  about  Zion  being 
lessened  when  he  left  this  world,  he  went  to  glory 
to  manage  all  her  concerns.  He  sits  in  heaven,  and 
laughs  at  the  designs  of  enemies,  and  takes  special 
notice  of  the  wants  of  all  his  members,  who  "  are  set 
as  a  seal  upon  his  heart  and  arm."  In  his  exalted 
state  he  is  the  great  administrator  of  the  covenant. 
Wherever  he  has  vessels  of  mercy  he  sends  the 
means  of  grace,  and  makes  them  efficacious.  These 
things  he  greatly  opened  up  to  them  before  he  left 
them ;  and  still  more  when  he  performed  the  promise 


25 


of  his  Father,  and  sent  the  Holy  Spirit.  Their 
knowledge  of  them  prior  to  the  effusion  of  the  Holy 
Ghost,  is  evident  from  their  tarrying  at  Jerusalem  in 
firm  faith  that  they  should  be  endowed  with  power 
from  on  high ;  how  fully  they  knew  them  afterward, 
and  with  what  undaunted  courage  they  declared 
them,  is  evident  from  Peter's  answer  to  the  Jews, 
when  examined  about  the  good  deed  done  to  the 
impotent  man — by  what  means  he  was  made  whole ; 
"  Be  it  known  unto  you  all,  and  to  all  the  people  of 
Israel,  that  by  the  name  of  Jesus  Christ  of  Nazareth, 
whom  ye  crucified,  whom  God  raised  from  the  dead, 
even  by  him  doth  this  man  stand  here  before  you 
whole.  This  is  the  stone  which  was  set  at  nought  of 
you  builders,  which  is  become  the  head  of  the  cor- 
ner. Neither  is  there  salvation  in  any  other :  for 
there  is  none  other  name  under  heaven  given  among 
men  whereby  we  must  be  saved."  And  from  that 
remarkable  address  of  Peter  and  the  other  apostles 
to  the  Jewish  council.  Acts  v.  29 — 33.  "  Then  Peter 
and  the  other  apostles  answered  and  said.  We  ough^ 
to  obey  God  rather  than  men.  The  God  of  our 
fathers  raised  up  Jesus,  whom  ye  slew,  and  hanged 
on  a  tree:  him  hath  God  exalted  with  his  right 
hand  to  be  a  Prince  and  a  Saviour,  for  to  give  re- 
pentance to  Israel,  and  forgiveness  of  sins.  And  we 
are  his  witnesses  of  these  things ;  and  so  is  also  the 
Holy  Ghost,  whom  God  hath  given  to  them  that  obey 
him.  When  they  heard  that  they  were  cut  to  the 
heart,  and  took  counsel  to  slay  them."  It  now  re- 
mains to  show  that, 

4 


26 


III.  The  disciples  had  strong  consolation  and  un- 
speakable JOY. 

Their  attainments  tended  greatly  to  comfort  their 
hearts,  and  joy  was  the  native  effect  of  them  all. 
When  their  doubts  and  fears  were  removed,  their 
graces  increased,  and  the  blessing  bestowed,  they 
could  not  but  rejoice ;  but  their  joy  would  be  more 
full  when  they  considered  that, 

1.  Christ  had  overcome  all  opposition,  and  was 
exalted  to  glory.  His  enemies  prosecuted  him  with 
unrelenting  malice,  till  at  last  they  crucified  him. 
In  their  Master's  honour  and  happiness  the  disciples 
were  deeply  interested ;  and  at  his  death  sorrow 
filled  their  hearts.  He  often  said  he  would  see  them 
again,  and  their  hearts  should  rejoice  ;  and  so  it  was. 
He  triumphed  over  sin  and  Satan,  death  and  the 
grave,  wicked  men  and  devils ;  and  before  the  eyes 
of  the  disciples  ascended  unto  glory.  Every  thing 
pertaining  to  his  victory  and  triumph  was  comforting 
to  them.  The  unfeigned  love  they  had  to  him,  inde- 
pendent of  any  happiness  of  their  own,  would  have 
turned  their  sorrows  into  gladness :  but  their  ever- 
lasting all  depended  upon  him.  Had  he  continued 
in  the  grave,  they  would  have  been  miserable  and 
disconsolate  in  this  world ;  and  their  hope  would 
have  perished  for  ever.  We  may  easily  conceive 
how  great  their  joy  would  be  when  Christ  triumphed 
over  all  his  enemies,  from  the  joy  which  they  had 
when  they  were  sent  out  to  preach  and  work  mira- 
cles, and   they  "  returned   again   with  joy,   saying, 


27 


Lord,  even  the  devils  are  subject  to  us  through  thy 
name.  And  he  said  unto  them,  Notwithstanding,  in 
this  rejoice  not,  that  the  spirits  are  subject  unto  you ; 
but  rather  rejoice,  because  your  names  are  written  in 
heaven."  (Luke  x.  17,  20.)  It  doubtless  must  be  an 
unfaihng  source  of  comfort  to  any  person,  in  whatever 
situation,  to  know  that  his  name  is  written  in  the 
Lamb's  book  of  life  ;  and  never  could  this  be  known 
with  more  certainty,  clearness,  and  precision,  than 
by  the  disciples,  when  Christ  lifted  up  his  hands  and 
blessed  them.  Scarcely  could  any  trial  or  difficulty 
brino^  them  afterward  to  doubt  either  about  their 
Master's  glory,  or  their  own  interest  in  him.  Then 
they  would  understand  the  gracious  words  which  he 
spake  to  them  before  his  death,  John  xvi.  22.  "  And 
ye  now,  therefore,  have  sorrow ;  but  I  will  see  you 
again,  and  your  heart  shall  rejoice,  and  your  joy  no 
man  taketh  from  you."  Their  measure  of  comfort 
might  not  always  be  the  same ;  but  from  that  day 
they  had  ground  of  strong  consolation. 

2.  Zion's  greatest  trials  were  over.  The  darkest 
hour  the  church  ever  saw,  was  when  her  Lord  and 
Master  hung  on  the  cross.  This,  with  peculiar 
emphasis  and  propriety,  was  called  "  the  hour  and 
power  of  darkness."  Men  and  devils  could  do  no 
more.  Their  malice  seemed  to  get  full  vent.  The 
powers  of  darkness  appeared  wholly  to  prevail  against 
the  head,  and  they  greatly  prevailed  against  the  mem- 
bers :  when  he  hung  on  the  cross,  their  hope  was 
nearly  cut  off  They  felt  an  inward  darkness  corres- 
ponding to  the  outward  which  was  over  all  the 
land.     While  Satan  was  doing  his  utmost  against  the 


28 


Author  of  grace,  his  malice  was  exerted  against  grace   j0 
itself  in  the  hearts  of  the  disciples.  • 

No  future  trial  could  equal  this  one.     Christ's  fol- 
lowers were  not  at  ease  in  Zion  ;  but  deeply  shared 
in  her  affliction.     Now,  that  Christ  was  exalted  at  the 
right  hand  of  God,  they  could  say,  as  in  Ps.  xlvi.  2 — 6, 
"  Therefore  will  not  we  fear,  though  the  earth  be  re- 
moved, and  though  the  mountains  be  carried  into  the 
sea,  though  the  waters  thereof  roar  and  be  troubled^ 
though  the  mountains  shake  with  the  swelling  thereof. 
Selah.     There  is  a  river,  the  streams  whereof  shall 
make  glad  the  city  of  God ;  the  holy  place  of  the 
tabernacles  of  the  Most  High.     God  is  in  the  midst 
of  her ;  she  shall  not  be  moved ;  God  shall  help  her, 
and   that  right  early."     The  greatest  hardships  to 
which  they  were  afterward  reduced  they  met  with 
fortitude,  and  bore  with  patience,  and  were  not  dis- 
mayed at  death  itself  in  its  most  formidable  aspect. 
They  sang  in  prisons,  took  joyfully  the  spoiling  of 
their  goods,  and  praised  under  the  greatest  tortures  ! 
3.  They  were  assured  that  in  a  very  little   they 
would  be  with  him.     He  had  told  them  before  that 
he  went  to  prepare  a  place  for  them,  and  that  he*^ 
would  come   again,  and  receive  them  unto  himself, 
that  where  he  was  there  they  might  be  also.     What  he 
did  at  parting  was  preparing  them  for  that  place  ;  and 
his  ascension  secured  theirs.     Firm  faith  and  certain 
knowledge  of  their  being  ever  with  him,  and  sharers 
of  his  glory,  could  not  fail  to  comfort  their  hearts. 
Meanwhile,  he  was  not  unmindful  of  them  in  their 
present  situation.     Though  absent  as  to  his  bodily 
presence,    he  engaged  to  be  graciously  and   spi- 


t 


29 


ritually  with  them.  He  promised  to  supply  their 
wants,  and  manage  all  their  concerns ;  subdue  their 
enemies,  and  never  leave  them  until  he  had  done  all 
that  for  them  which  his  word  taught  them  to  expect. 
To  complete  their  comfort,  he  assured  them  that  his 
ear  would  be  open  to  the  voice  of  their  supplications, 
his  eye  upon  them  in  every  situation,  and  his  arm 
would  be  stretched  forth  for  their  relief  He  would 
deliver  them  in  six  troubles ;  yea,  in  seven  "  no  evil 
should  touch  them." — They  had  another  full  source 
of  strong  consolation  in  Bethany,  as  they  obtained, 

4.  An  assurance  of  Christ's  coming  again  in  power 
and  great  glory.  Never  was  sorrow  or  shame  equal 
to  Christ's.  "  He  endured  the  cross,  despising  the 
shame."  His  disciples  lately  saw,  with  sorrow,  their 
Master  hung  up  naked,  exposed  to  the  multitude, 
and  treated  with  the  greatest  cruelty,  ignominy,  and 
infamy.  Could  they  at  that  time  have  been  fully 
persuaded,  that  these  very  persons  should  have  seen 
him  with  honour  and  glory  equal  to  his  ignominy, 
how  w  ould  their  hearts  have  rejoiced  !  They  did  not 
leave  Bethany  till  they  were  certain  that  he  would 
come  again  into  the  world  in  a  glorious  manner,  and 
that  "  every  eye  should  see  him,  and  they  also  which 
pierced  himP  The  angels,  by  divine  appointment,  for 
their  comfort,  announced  that  glorious  event,  "  and 
while  they  looked  steadfastly  towards  heaven,  as  he 
went  up,  behold,  tw  o  men  stood  by  them  in  white 
apparel ;  which  also  said,  ye  men  of  Galilee,  why 
stand  ye  gazing  up  into  heaven  '^  this  same  Jesus 
who  is  taken  up  from  you  into  heaven,  shall  so 
come,  in  like  manner  as  ye  have  seen  him  go  into 


30 


heaven."  It  was  no  wonder  that,  after  such  com- 
fortable news,  "they  returned  to  Jerusalem  with 
great  joy." 

Christ's  second  and  glorious  coming  is  a  joyful 
event  to  all  the  saints.  They  ardently  prayed  for  it, 
crying  "  even  so,  come.  Lord  Jesus  !"  They  show 
forth  his  death  till  he  come  again ;  and,  when  grace 
is  in  exercise,  they  have  an  eye  to  it  in  their  whole 
conduct,  "looking  for,  and  hastening  unto,  the  coming 
of  the  day  of  God,"  and  "  seeing  that  they  look  for 
such  things,  they  are  diligent,  that  they  may  be  found 
of  him  in  peace,  without  spot  and  blameless."  Many 
reasons  concur  to  make  his  second  appearance  mat- 
ter of  joy  to  his  people : — It  will  be  greatly  for  the 
honour  of  Christ  himself;  he  will  come  in  his  own  and 
his  Father's  glory,  attended  by  angels,  and  admired 
in  them  that  believe :  Israel  will  be  redeemed  from 
all  his  troubles :  Christ's  enemies  will  be  made  his 
footstool :  death  and  hell  shall  be  cast  into  the  lake : 
in  his  human  nature  he  shall  judge  the  quick  and 
dead :  his  kingdom,  as  to  its  present  mode,  will  be 
delivered  up  to  his  Father,  and  God  will  be  all  in 
all,  and  rejoice  in  all  his  works  together. — We  now 
go  on  to  make  some  application,  and 

1.  This  subject  informs  us,  that  in  every  dark  and 
trying  dispensation,  the  Christian  should  wait  upon 
the  Lord.  He  brings  light  out  of  darkness,  and  order 
out  of  confusion :  he  makes  crooked  things  straight : 
these  things  he  will  do  for  his  people,  and  not  forsake 
them.  It  was  truly  a  dark  and  trying  dispensation  to 
the  disciples,  when  Christ  was  on  the  cross  and  in  the 


31 


grave;  but  at  Bethany,  the  Lord  made  darkness 
light.  There  he  discovered  his  design,  and  satisfied 
them  that  "what  did  not  seem  joyous  to  them  a  little 
before,  now  yielded  the  peaceable  fruits  of  righteous- 
ness." Though  the  Christian  should  be  in  the  worst 
situation,  and  all  God's  waves  and  billows  pass  over 
him;  when  admitted  to  the  mount  of  communion, 
and  favoured  with  nearness  to  God,  he  gets  such 
views  of  the  divine  procedure  with  him,  as  always 
lead  him  to  submission,  often  to  satisfaction  and 
contentment;  and  sometimes  to  glory  in  tribulation. 
If  such  are  the  happy  effects  of  partial  manifestation 
here,  how  will  the  light  of  glory  discover  the  pro- 
priety of  all  God's  ways  with  his  people,  and  make 
them  say,  "  He  hath  done  all  things  well !"  There- 
fore, they  should  wait  upon  him,  for  "  at  evening  time 
it  shall  be  light." 

2.  We  may  also  learn  the  vast  happiness  of  all 
who  have  been  admitted  to  intimate  fellowship  with 
Christ,  and  have  received  the  blessing.  We  justly 
account  the  blessing  which  the  disciples  enjoyed  at 
Bethany  very  great.  Laying  aside  some  circum- 
stances, the  happiness  of  the  Lord's  people,  when 
his  face  shines  upon  them  in  duties,  may  greatly  cor- 
respond to,  and  nearly  equal,  that  of  the  disciples. 
They  saw  him  ascend  ;  every  believer  knows  that  he  is 
entered  into  glory.  They  got  the  blessing ;  and  this 
honour  have  all  the  saints.  They  had  intimate  fel- 
lowship; so  has  the  believer,  when  the  Lord  shines 
upon  his  soul  and  intimates  that  he  is  pacified. 
They  were  ravished  with  the  thoughts  of  their  Mas- 
ter's kindness ;  so  is  every  saint,  when  admitted  to 


32 


much  nearness,  and  says,  "  Is  this  the  manner  of  man, 
O  Lord !"  The  disciples  looked  up  with  wishful  eye, 
desiring  to  follow ;  the  believer  in  his  happy  frame, 
by  the  eye  of  faith  looks  within  the  vail,  and  says 
with  Job,  "  I  loathe  it ;  I  would  not  live  always,"  and 
with  Paul,  "  I  have  a  desire  to  depart  and  be  with 
Christ,  which  is  far  better."  In  short,  except  wit- 
nessing the  ascension  of  Christ,  there  was  little  valu- 
able at  Bethany,  but  what  may  be  had  in  all  places 
where  the  Lord  blesses  his  people. 

3.  This  subject  sets  the  greatest  encouragement 
before  all  gospel  hearers,  whether  they  be  saints  or 
sinners.  It  is  not  for  nought,  that  we  are  told  that 
Christ  went  away  in  the  act  of  blessing.  It  is  left  on 
record  to  encourage  us  to  make  application  to  him : 
we  may  be  assured,  that  he  is  as  much  disposed  to 
bestow  the  blessing  now  as  when  he  ascended.  If 
any  waters  could  have  quenched  his  love,  it  would 
have  been  extinguished  before  he  ascended.  We 
have  many  proofs  that  there  is  no  change  in  his  love 
since  he  entered  into  glory.  There  was  none  a  few 
days  after,  when  he  poured  out  the  Spirit.  Stephen 
found  none,  when  he  saw  Christ  ready  to  receive  his 
soul.  He  appeared  equally  amiable  and  ready  to 
bless,  when  he  spake  to  Saul  of  Tarsus,  and  bestowed 
the  blessing  on  him,  though  a  blasphemer,  a  perse- 
cutor, and  injurious.  John,  too,  in  Patmos,  found  him 
equally  concerned  about  his  church  and  people,  as 
when  he  leaned  on  his  bosom  at  supper,  or  when 
Christ  was  parted  from  the  disciples  at  Bethany. 
Every  saint  should  apply  for  every  blessing  which  he 
needs,  firmly  persuaded  that  he  is  wiUing  to  bestow. 


33 


The  greatest  sinner  may  apply  with  confidence, 
trusting  to  Christ's  gracious  declaration,  "  Him  that 
Cometh  to  me  I  will  in  no  wise  cast  out."  To  this 
day  no  instance  can  be  adduced  of  a  single  indi- 
vidual who  applied  in  vain  to  an  ascended  Lord  for 
the  blessing.  No,  all  who,  like  the  pubhcan,  have 
cried,  "  God  be  merciful  to  me  a  sinner,"  with  him 
have  gone  away  justified. 

4.  We  may  learn  the  character  of  worthy  commu- 
nicants. They  are  such  as  have  already  seen  Christy 
and  had  a  prior  acquaintance.  As  Bethany  was  not  the 
first  place  where  Christ  and  his  disciples  met,  when 
he  lifted  up  his  hands  and  blessed  them;  neither 
should  communicants,  strictly  speaking,  begin  their 
acquaintance  with  Christ  at  the  supper.  Christ 
should  see  them  under  the  fig-tree,  before  they  come 
to  the  sacrament  of  the  supper  to  receive  the  seal  of 
the  covenant.  Like  the  disciples,  too,  they  should 
be  such  as  have  been  blessed  before.  These  blessings 
*  every  person  should  possess  before  sitting  down  at 
the  Lord's  table :  his  sins  should  be  blotted  out,  and 
he  should  have  change  of  raiment :  stript  of  the  rags 
of  his  own  righteousness,  he  should  have  on  the 
wedding  garment:  his  nature  should  be  changed; 
the  reigning  enmity  of  his  heart  broken,  and  love 
implanted.  The  invitation  is  addressed  to  friends. 
Possessed  of  these  blessings,  like  the  disciples,  they 
should  come  expressly  seeking  greater  degrees  and 
new  intimations  of  the  blessing. 

6.  In  fine,  we  may  see  the  happy  privilege  of  every 
gospel  hearer.  You  are  come  to  the  place  where 
Christ  dispenses  his  blessings.     It  is  his  express  pro- 

.'5 


34 


mise,  Exod.  xx.  24,  "  In  all  places  where  I  record  my 
name,  I  will  come  unto  thee,  and  I  will  bless  thee." 
If  you  have  not  come  for  the  blessing,  your  end  is 
wrong ;  and  if  you  go  away  without  it,  the  blame 
must  be  your  own.  He  is  as  willing  to  bless  now,  as 
at  Bethany.  The  gospel  itself  is  a  great  outward 
blessing,  and  the  very  design  of  it  is  to  propose,  offer, 
and  communicate  the  great  blessings  of  the  covenant 
of  grace ;  and  we  are  called  to  ordinances  to  seek 
these  blessings,  and  to  take  actual  possession.  "  The 
Spirit  and  the  bride  say.  Come.  And  let  him  that 
heareth  say,  Come.  And  let  him  that  is  athirst  come: 
and  whosoever  will,  let  him  take  the  water  of  life 
freely." 

Christ  and  you  are  not  yet  parted.  If  you  now 
refuse  him,  he  may  be  parted  from  you  to-day,  and 
strive  with  you  no  more.  If  you  die  without  the 
blessing,  there  will  be  an  awful  and  eternal  separa- 
tion between  Christ  and  you,  when  he  will  pronounce 
that  dreadful  sentence,  "  Depart  from  me,  ye  cursed, 
into  everlasting  fire,  prepared  for  the  devil  and  his 
angels."  But  if  you  are  wise,  and  receive  the  bless- 
ing, Christ  and  you  will  meet,  an  happy  meeting ; 
'^^  nor  time  nor  death  shall  ever  part  you  more." 

As  for  you  who  are  his  people,  if  you  suitably 
improve  your  privileges  this  day,  you  will  leave  this 
place  making  the  following  comfortable  reflection : 
He  led  us  out  as  far  as  this  precious  ordinance,  and 
lifted  up  his  hands  and  blessed  us,  and  we  wor- 
shipped him,  and  returned  to  our  houses  with  great 

joy! 


SERMON  II. 


1  CORINTHIANS  XVI.  22. 


If  any  man  love  not  the  Lord  Jesus  Christ,   let  him  be 
Anathema,  Maran-atha, 

_IjIGHT  and  darkness  will  as  soon  agree  as  real 
religion  with  contempt  of,  or  enmity  to,  Christ.  With 
infinite  propriety  is  he  denominated  the  believer's 
all.  Many  pretend  to  much  religion,  and  speak  of 
their  eternal  salvation,  either  with  great  hope,  or 
affected  certainty,  and  make  a  great  figure  in  the 
church,  who  are  altogether  ignorant  of  Christ's  per- 
son, unacquainted  with  the  importance  and  value  of 
his  death,  ashamed  of  his  cross,  make  light  of  his 
gospel,  and  neglect  his  great  salvation.  These  must 
be  in  a  fatal  mistake ;  for  all  who  have  not  a  super- 
lative love  to  Christ  are  accursed. 

In  every  period  the  doctrine  of  grace  will  meet 
with  opposition,  whithersoever  it  is  sent;  and  the 
strongest  endeavours  will  be  used  to  seduce  the 
church :  but  the  Lord  has  always  raised  up  instru- 
ments to  counteract  error,  defend  the  truth,  and 
establish  his  people ;  and  his  care  of  Zion  will  be 
unceasing.  Corinth  was  pestered  with  seducers. 
These,  with  the  utmost  assiduity,  laboured  to  prevent 
the  success  of  the  gospel.  They  employed  all  their 
art  both  to  pervert  the  faith  of  those  who  had  already 
believed,   and  prevent ,  others    from  receiving  the 


36 


doctrines  of  salvation.  Against  these  Paul  warned 
the  Corinthian  church  with  plainness  and  fidelity. 
Though  none  of  Christ's  enemies  can  justly  be  ex- 
cluded from  the  curse  denounced  in  the  text,  yet 
Paul  seems  to  have  had  these  false  teachers,  and  their 
votaries,  very  particularly  in  his  eye,  when  he  said, 
"  If  any  man  love  not  the  Lord  Jesus  Christ,  let  him 
be  Anathema,  Maran-atha." 

When  a  church  or  any  of  her  members  err  greatly, 
and  reproof  is  necessary,  it  should  be  tendered  with 
love,  and  much  mildness.  Although  there  were 
many  corruptions  in  the  church  of  Corinth,  Paul  was 
so  far  from  indulging  his  own  spirit,  that  none  of  his 
epistles  are  concluded  with  more  love.  But  the 
greatest  tenderness  to  the  weakest  church  member, 
overtaken  in  an  error,  must  never  prevent  faithfulness 
to  the  great  Head.  Such  as  are  open  enemies  to 
the  Redeemer  must  be  warned  of  their  danger  with 
the  utmost  plainness,  for  his  honour,  their  own  safety, 
and  the  benefit  of  others.  With  whatever  meekness 
Paul  treated  church  members  under  their  failures,  he 
sharply  reproved  the  enemies  of  the  Redeemer,  and 
said,  "  If  any  man  love  not  the  Lord  Jesus  Christ, 
let  him  be  Anathema,  Maran-atha."  It  is  not  unwor- 
thy of  notice,  that  the  curse  denounced  against  such 
as  love  not  the  Lord  Jesus,  is  placed  in  a  very  con- 
spicuous part  of  the  epistle,  and  written  by  the 
apostle  with  his  own  hand. 

Though  such  as  love  not  Christ  are  warned  in  the 
most  pointed  manner,  they  often  continue  at  ease, 
speak  peace  to  themselves,  and  put  the  evil  day  far 
away ;  and,  because  sentence  is  not  speedily  executed 


37 


against  their  evil  works,  their  hearts  are  fully  set  in 
them  to  do  evil.  Because  they  neither  see  nor  feel 
divine  wrath,  they  will  not  believe ;  and  think  all  is 
well,  especially  if  they  make  a  profession  of  religion. 
But,  though  there  should  be  no  visible  tokens  of 
God's  anger  seen  about  them,  there  is  a  secret  un- 
seen curse  hanging  over  their  heads,  which,  if  in- 
flicted, will  prove  as  efficacious  to  drown  them  in 
perdition  as  if  a  millstone  was  hanged  about  a  man's 
neck,  and  he,  in  this  manner,  cast  into  the  sea.  The 
curse  is  contained  in  our  text,  "  If  any  man  love  not 
Christ,  let  him  be  Anathema." 

What  will  be  further  necessary  for  explaining  these 
words  will  gradually  occur,  as  we  open  up  their  im- 
port in  general ;  the  particular  nature  of  the  curse 
denounced  against  such  as  love  not  Christ;  and  show 
that  it  is  most  reasonable. 

I.  It  was  proposed  to  open  up  the  import  of  the 
words  at  large ;  and  among  other  things  the  follow- 
ing seem  to  be  implied. 

1.  The  high  esteem  which  God  and  the  saints  have 
of  Christ.  There  is  no  way  of  evidencing  a  greater 
esteem  of  any  person,  than  when  we  cannot  suffer 
another  to  touch  him  with  impunity.  It  is  certainly 
an  undoubted  proof  of  the  greatest  regard  to  another, 
when  we  consider  every  thing  which  is  prejudicial  to 
him  as  equally  so  to  ourselves.  The  words  in  our 
text  may,  with  propriety,  be  considered  as  spoken  by 
God,  and  a  full  proof  of  his  love  to  Christ :  Paul  con- 
sents so  cordially,  that  they  also  may  be  viewed  as 


38 


his,  and  are  expressive  of  his  superlative  love  to  the 
Redeemer. 

God  has  the  highest  esteem  of  Christ.     He  had  so 
from  eternity.     No  language  can  more  forcibly  ex- 
press   the   complacency  vrhich   God    had    in   him, 
especially  when  he  engaged  to  be  the  surety  of  sin- 
ners, and  was  a  lamb  slain  from  the  foundation  of 
the  world,  than  the  words  of  Christ  himself,  Prov. 
viii.  23 — 32,  "  I  was  set  up  from  everlasting,  from  the 
beginning,  or  ever  the  earth  was.     When  there  were 
no  depths  I  was  brought  forth :  when  there  were  no 
fountains  abounding  with  water.     Before  the  moun- 
tains were  settled ;  before  the  hills  was  1  brought 
forth.     While  as  yet  he  had  not  made  the  earth,  nor 
the  fields,  nor  the  highest  part  of  the  dust  of  the 
world.     When  he  prepared  the  heavens  I  was  there : 
when  he  set  a  compass  upon  the  face  of  the  depth. 
When  he  established  the  clouds  above :  when  he 
istrengthened   the  fountains   of  the  deep:  when  he 
gave  to  the  sea  his  decree,  that  the  w^aters  should 
not  pass  his  commandment :  when  he  appointed  the 
foundations  of  the  earth :  then  I  was  by  him,  as  one 
brought  up  with  him ;  and  I  was  daily  his  delight, 
rejoicing  always  before  him :  rejoicing  in  the  habit- 
able parts  of  his  earth,  and  my  delights  were  with 
the  sons  of  men."     The  Father  gave  the   highest 
evidence  of  his  love  to  Christ  in  the  designation  of 
him  to  the  great  office  of  Mediator.     Often  did  he 
express  his  love  to  him  under  the  Old  Testament. 
In  all  the  typical  sacrifices  he  had  peculiar  delight, 
as  they  pointed  out  the  great  atoning  sacrifice  to  be 
offered  up  in  the  end  of  the  world.     VV  ith  infinite 


39 


complacency  he  spake  of  him  in  prophecy  as  his  ser- 
vant. Isaiah  xlii.  I,  "  Behold,  my  servant  w^hom  I 
uphold,  mine  elect  in  whom  my  soul  delighteth :  I 
have  put  my  Spirit  upon  him,  he  shall  bring  forth 
judgment  to  the  Gentiles."  He  also  evidenced  his 
love  to  the  Redeemer  when  he  sent  the  heavenly 
host  to  celebrate  the  joyful  news  of  his  birth.  Luke 
ii.  13,  14,  "And  suddenly  there  was  with  the  angel  a 
multitude  of  the  heavenly  host,  praising  God,  and 
saying,  glory  to  God  in  the  highest,  and  on  earth 
peace,  good  will  towards  men."  His  love  was 
equally  attested  at  Christ's  baptism,  when  the  Spirit 
descended  as  a  dove,  and  a  voice  came  from  heaven, 
saying,  "  This  is  my  beloved  Son  in  whom  I  am  well 
pleased."  The  same  honourable  testimony  was 
borne  to  him  on  the  mount  of  transfiguration.  God 
took  every  possible  method  to  give  the  most  undoubt- 
ed proof  of  his  love  to  the  Mediator,  both  when  he 
was  on  the  cross  and  after  it, — when  he  raised  him 
from  the  grave,  and  exalted  him  with  his  right  hand. 
In  every  period  of  the  church  he  supports  his  interest, 
takes  vengeance  on  his  enemies,  and  faithfully 
accomplishes  what  he  stipulated  in  the  counsel  of 
peace,  as  mentioned  Psalm  Ixxxix.  20 — 30.  "  I  have 
found  David,  my  servant ;  with  my  holy  oil  have  1 
anointed  him :  with  whom  my  hand  shall  be  estab- 
lished: mine  arm  also  shall  strengthen  him.  The 
enemy  shall  not  exact  upon  him;  nor  the  son  of 
wickedness  afflict  him.  And  I  will  beat  down  his 
foes  before  his  face,  and  plague  them  that  hate  him. 
But  my  faithfulness  and  mercy  shall  be  with  him ; 
and  in  my  name  shall  his  horn  be  exalted.     I  will  set 


40 


his  hand  also  in  the  sea,  and  his  right  hand  in  the 
rivers.  He  shall  cry  unto  me,  Thou  art  my  Father, 
my  God,  and  the  Rock  of  my  salvation.  Also  I  will 
make  him  my  first-born,  higher  than  the  kings  of  the 
earth.  My  mercy  will  I  keep  for  him  for  evermore, 
and  my  covenant  shall  stand  fast  with  him.  His  seed 
also  will  I  make  to  endure  for  ever,  and  his  throne  as 
the  days  of  heaven."  Every  believer  may  learn  the 
Father's  high  esteem  of  Christ  from  the  acceptance 
he  meets  with  for  his  sake  ;  and  if  sinners  only  knew 
how  highly  God  esteems  Christ,  they  would  not  think 
so  lightly  of  him  and  his  gospel.  In  one  word,  how 
can  God  more  emphatically  express  his  love  to 
Christ  than  in  the  words  of  the  text,  "If  any  man  love 
not  the  Lord  Jesus  Christ,  let  him  be  Anathema, 
Maran-atha." 

Paul  made  these  words  his  own ;  and  such  is  the 
love  of  the  saints  to  Christ,  that  they  cordially  join 
with  the  apostle.  They  have  made  deliberate 
choice  of  the  Lord  Jesus  as  their  Saviour.  Willing 
to  sell  all  for  the  pearl  of  great  price,  they  count 
every  thing  loss  that  they  may  win  him.  They  deny 
themselves,  and  take  up  the  cross,  and  follow  him. 
They  trust  him  with  their  most  important  concerns ; 
and  all  their  expectation  is  from  him.  His  truths  are 
precious  in  their  esteem ;  and  his  friends,  in  their 
eyes,  are  the  excellent  ones  of  the  earth.  They  say 
to  his  enemies,  "  Depart  from  me,  ye  evil-doers." 

2.  That  love  to  the  Lord  Jesus  is  the  beginning, 
essence,  and  amount  of  true  religion.  It  must,  surely, 
be  something  very  important  in  Christianity,  the  want 
of  which  incurs  the   awful    sentence  in   the  text. 


41 


Religion  cannot  begin  without  love  to  the  Redeemer. 
If  all  proper  exercise  begins  in  knowing  him,  he 
needs  only  to  be  known  that  he  may  be  loved !  We 
do  not  mean  that  love  is  prior  to  faith,  or  even  any 
other  grace,  in  the  order  of  nature.  When  faith 
apprehends  Christ,  it  apprehends  him  as  a  most 
lovely  object,  and  the  person  believes  with  the 
whole  heart.  Faith  works  by  love,  and  purifies  the 
heart.  Love  is  the  very  amount  of  religion.  To  love 
the  Lord  with  all  the  heart,  is  the  first  and  great 
commandment ;  and  the  second  is  like  unto  it.  Thou 
shalt  love  thy  neighbour  as  thyself.  Love  constrains 
to  the  performance  of  every  duty,  and  makes  the 
saint  cheerfully  undergo  every  hardship.  All  who 
love  the  Lord,  hate  every  false  way,  and  press  after 
conformity  to  him  in  holiness.  Loving  him,  they 
pant  after  communion  with  him,  here  and  hereafter ; 
and  improve  every  opportunity  and  appointed  mean. 
The  Scripture  lays  the  greatest  stress  on  love  to  our 
neighbour,  and  gives  it  a  very  distinguished  place  in 
the  exercises  and  attainments  of  the  saints.  1  Cor. 
xiii.  1 — 4,  "Though  I  speak  with  the  tongues  of  men 
and  of  angels,  and  have  not  charity,  I  am  become  as 
sounding  brass,  or  a  tinkling  cymbal.  And  though  I 
have  the  gift  of  prophecy,  and  understand  all  mys- 
teries, and  all  knowledge;  and  though  I  have  all 
faith,  so  that  I  could  remove  mountains,  and  have  not 
charity,  I  am  nothing.  And  though  I  bestow  all  my 
goods  to  feed  the  poor,  and  though  I  give  my  body 
to  be  burned,  and  have  not  charity,  it  profiteth  me 
nothing."  "And  now  abideth  faith,  hope,  charity, 
but  the  greatest  of  these  is  love."     Love  to  Christ  is 

6 


42 


not  only  of*  equal  importance,  but  is  the  spring  and 
source  from  which  love  to  our  neighbour  flows ; 
while,  on  the  other  hand,  love  to  our  brother  is  the 
surest  evidence  of  love  to  the  great  Head.  1  John 
iv.  20,  "  If  a  man  say,  1  love  God,  and  hateth  his 
brother,  he  is  a  liar.  For  he  that  loveth  not  his 
brother  whom  he  hath  seen,  how  can  he  love  God, 
whom  he  hath  not  seen?"  Love  to  Christ  is  the 
great  criterion  by  which  we  may  judge,  with  safety, 
of  our  liveliness  and  spirituality  in  every  duty,  and 
of  our  attainments  in  religion.  The  great  and  lead- 
ing question  which  Christ  asks  all  who  profess  to  fol- 
low him,  and  which  they  should  ask  at  themselves, 
is  that  thrice  put  to  Peter  on  a  memorable  occasion, 
"  Lovest  thou  me  ?^'' 

3.  That  the  want  of  love  to  Christ  subjects  to  the 
curse,  as  well  as  positive  enmity  with  all  its  dreadful 
effects.  It  is  not  said.  If  any  man  haie  Christ,  but  if 
any  man  love  him  not,  let  him  be  Anathema.  We  do 
not  mean  that  there  can  be  want  of  love  without  posi- 
tive enmity.  These  are  inseparable,  or  rather  differ- 
ent degrees  of  the  same  thing;  and  there  is  no  me- 
dium between  loving  and  hating  the  Redeemer.  The 
Holy  Spirit  expresses  himself  in  this  manner  to  warn 
all,  and  assure  them,  that  though  their  opposition  to 
Christ  may  not  have  discovered  itself  to  others,  or 
have  been  felt  by  themselves,  yet  if  they  have  not 
positive  love  to  him,  they  perish  with  his  worst  and 
most  avowed  enemies.  Many  deceive  themselves  by 
thinking  that  they  do  not  hate  Christ,  because  they 
never  felt  hatred  to  him  boiling  in  their  hearts,  similar 
to  that  passion,  which  breaks  out  when  they  reckon 


43 


themselves  injured  by  their  neighbour,  and  think  they 
do  well  to  be  angry.  But  they  should  remember, 
that  they  as  little  feel  the  fire  of  love  inflaming  their 
hearts,  and  vrorking  with  that  ardency  which  love  to 
a  creature  often  produces,  when  it  excites  to  use 
every  mean  for  the  enjoyment  of  the  beloved  object. 
They  cannot  speak  of  Christ  in  the  language  and 
with  the  affection  of  his  spouse,  "Him  Avhom  my  soul 
loveth ;"  and  as  little  do  they  feel  "  the  zeal  of  his 
house  eating  them  up." 

As  the  curse  is  here  denounced  against  the  not  lov- 
ing of  Christ,  it  is  very  remarkable  that  the  execution 
of  it  in  the  last  day,  of  which  we  have  an  account, 
Matt.  XXV.  proceeds  in  the  same  manner  and  on  the 
same  grounds.     Christ  does  not  say,  I  was  sick  and 
ye  endeavoured  to  make  me,;^orse;  I  was  in  prison 
and  ye  cried,  away  with  me,  and  crucify  me.     They 
are  condemned  for  the  want  of  what  they  ought  to 
have  had,  and  for  not  doing  what  they  should  have 
done.     The  evidence  will  be  summed  up  in  the  same 
manner  about  loving  and  not  loving  his  members. 
Thus  he  addresses  the  righteous,  "  Verily  I  say  unto 
you,  inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  my  brethren,  ye  have  done  it  unto  me ;" 
and  thus  the  wicked,  "  Inasmuch  as  ye  did  it  not  to 
one  of  the  least  of  these,  ye  did  it  not  to  me."     There- 
fore, when  want  of  love  is  proved,  the  verdict  is 
guilty^  and  the  sentence,  "  Let  him  be  Anathema." 

4.  God,  in  pronouncing  sentence  against  such  as 
love  not  the  Lord  Jesus,  is  no  respecter  of  persons. 
If  any  man  love  not  Christ,  let  him  be  accursed. 
God  has  no  respect  to  any  of  these  outward  distinc- 


44 

tions  which  bulk  so  much  with  the  men  of  the  world. 
If  any  person  is  found  without  love  to  Christ,  what- 
ever outward  advantages  he  may  have,  he  is  sure  to 
be  condemned.     Though  he  should  be  a  man  of  shin- 
ing talents,  and  say  with  others,  "  Lord,  Lord,  have  I 
not  prophesied  in  thy  name  }  and  in  thy  name  have 
cast  out  devils  ^    and  in  thy  name  done  many  won- 
derful works .'"'  Christ  will  reply,  "  I  never  knew  you, 
depart  from  me  ye  workers  of  iniquity."     Though 
he  should  be  "  a  man  under  authority,  having  many 
under  him,  to  whom  he  says.  Go,  and  they  go ;  Come, 
and  they  come;"    yet,  if  he  loves  not  Christ,   his 
greatness    and    authority  will    avail    him   nothing: 
"  Though  he  should  fare  sumptuously  every  day,"  if 
he  is  without  love  to  Christ,  "  in  hell  he  shall  lift  up 
his  eyes."     On  the   other   hand,  if  any  man   loves 
Christ,  though  he  should  be  in  the  extreme  of  po- 
verty and  distress,  and  have  no  help  of  man  at  all, 
and  only  the  dogs  to  lick  his  sores;  yet,  he  shall 
be  blessed,  and   an   embassy  of  angels  deputed  to 
carry  his  soul  into  Abraham's  bosom :  but  if,  while 
poor  and  distressed,  he  is  without  love  to  Christ, 
possessing  the  spirit  of  the  rich  man  without  his  for- 
tune, he  shall  share  the  same  fate  in  the  other  world ; 
and  his  being  starved  in  this^  does  not  prevent  his 
being  damned  in  the  next.     Christ  too,  with  his  eyes 
as  a  flame  of  fire,  will  search  Jerusalem,  and  see 
through   the  hypocrite's  cloak,  which  covered  and 
concealed,  from  the  eyes  of  others,  a  naughty  heart 
without  love  to  the  Lord.     In  short,  let  a  man  be 
ever  so  learned  and  wise,  great  or  rich,  possessed  of 
njore  goods  than  his  barns  can  contain  j  or  let  him  be 


45 


ignorant  as  the  veriest  fool,  or  poor  as  Lazarus, 
with  nothing  to  cover  his  back  or  fill  his  belly,  still 
none  of  these  outward  considerations  cast  into  the 
scale  would  be  of  any  weight.  The  turning  point  is, 
if  he  has  or  has  not  love  to  the  Redeemer ;  and  if  he 
loves  not  the  Lord  Jesus,  his  doom  is  Anathema. 

5.  That  the  gospel  should  always  be  preached  with 
certification  of  the  danger  of  neglect  or  despising  it.  In 
this  epistle,  Paul  sets  before  the  Corinthians  the  pre- 
cious truths  of  the  gospel  very  fully.  He  opens  up 
Christ  as  "  made  of  God  unto  us  wisdom,  and  righte- 
ousness, and  sanctification,  and  redemption ;"  and  the 
doctrine  of  the  cross  as  "  the  power  and  wisdom  of 
God."  The  great  ordinance  of  the  supper  is  opened 
up  in  its  nature  and  ends :  the  great  and  leading  doc- 
trine of  the  resurrection  is  largely  explained,  and  the 
consolation  arising  from  it  clearly  pointed  out. 
Duties  are  set  before  us,  and  urged  upon  us,  and 
especially  the  great  duty  of  believing.  And  to  certify 
them  of  their  danger,  and  assure  them  that  they  can- 
not escape  if  they  neglect  the  great  salvation,  Paul, 
with  his  own  hand^  in  the  end  of  this  epistle,  sets  up  as  a 
standing  and  conspicuous  beacon,  the  awful  words 
in  the  text. 

In  every  part  of  Scripture,  we  find  that  other  faith- 
ful teachers  also  pointed  out  the  danger  of  despising 
Christ.  Moses,  when  near  the  end  of  his  life,  said, 
"  I  have  set  life  and  death  before  you,  the  blessing 
and  the  curse."  Most  explicit  was  Christ  himself 
in  giving  warning,  "  He  that  believeth  shall  be  saved, 
but  he  that  believeth  not  shall  be  damned."  As  God 
in  his  word  gives  faithful  warning,  the  watchmen  on 


46 


mount  Zion  ought,  with  fidehty  and  impartiality,  to   * 
set  the  danger  of  sinners  before  them.     They  should 
say  to  the  wicked,  however  great  and  mighty  they 
may  be,  that  it  shall  be  ill  with  them.     This  is  the 
appointed  mean  to  prevent  their  bringing  destruction 
on  the  sinner,  and  blood  on  their  own  head.     The 
charge    given    to  Ezekiel   ought   to   be   often    stu- 
died, and  carefully  reduced  to  practice  by  all  who 
are  ambassadors  for  Christ.   Ezek.  iii.  16 — 22,  "  The 
word  of  the  Lord  came  unto  me,  saying,  Son  of  man, 
I  have  made  thee  a  watchman  unto  the  house  of 
Israel :  therefore  hear  the  word  of  my  mouth,  and 
give  them  warning  from  me.     When  I  say  unto  the 
wicked.  Thou  shalt  surely  die;  and  thou  givest  him  not 
warning,  nor  speakest  to  warn  the  wicked  from  his 
wicked  way  to  save  his  life,  the  same  wicked  man 
shall  die  in  his  iniquity :  but  his  blood  will  I  require 
at  thine  hand.     Yet  if  thou  warn  the  wicked,  and  he 
turn  not  from  his  wickedness,  nor  from  his  wicked 
way,  he  shall  die  in  his  iniquity ;  but  thou  hast  deli- 
vered thy  soul.     Again,  when  a  righteous  man  turneth 
from  his  righteousness,   and  doth  commit  iniquity, 
and  I  lay  a  stumbling-block  before  him,  he  shall  die  : 
because  thou  hast  not  given  him  warning,  he  shall 
die  in  his  sin,  and  his  righteousness  which  he  hath 
done  shall  not  be  remembered ;  but  his  blood  will  I 
require  at  thine  hand.     Nevertheless,  if  thou  warn 
the  righteous  man,  that  the  righteous  sin  not,  and  he 
doth  not  sin,  he   shall   surely  live,   because   he   is 
warned  :  also  thou  hast  delivered  thy  soul." 

6.  A  proper  profession  of  love  to  Christ,  not  con- 
tradicted by  the  practice,  is  the  grand  criterion  of 


47 


church  communion.  This  was  a  direction  and  warn- 
ing to  the  church.  Unfeigned  love  to  Christ  includes 
some  knowledge  of  his  person  and  work,  and  that 
there  is  no  salvation  in  any  other;  and  it  will  not 
always  lie  dormant  in  the  heart,  but  appear  more  or 
less  in  the  life  and  conduct.  Love  to  Christ  and  the 
want  of  it  are  two  powerful  principles,  the  one  for 
producing,  and  the  other  for  preventing  and  opposing 
holiness.  When  the  church  cannot  see  convincing 
evidence  of  want  of  love  to  Christ  in  those  who  apply 
for  admission,  and  where  there  is  some  knowledge 
and  a  scriptural  profession,  she  ought  to  judge  cha- 
ritably. But  where  there  is  a  positive  opposition  to 
his  doctrines,  where  his  laws  are  trampled  under 
feet,  and  no  love  to  himself  appears,  as  was  the  case 
with  the  false  and  seducing  teachers  at  Corinth,  the 
church  ought  not  to  receive  such  into  communion, 
and  bless  with  the  seal  of  the  New  Covenant,  when 
the  great  Head  says,  "Let  him  be  Anathema, 
Maran-atha." 

7.  Once  more,  by  the  rule  of  contraries,  these 
words  imply  the  blessedness  of  all  who  love  the  Lord 
Jesus  Christ.  If  there  is  something,  the  want  of  which 
infallibly  entails  misery,  they  must  be  blessed  who 
have  it.  If  all  who  want  love  to  Christ  are  under  the 
curse,  and  exposed  to  wrath ;  they  are  surely  blessed 
who  love  him.  Yes,  one  thing  is  needful  to  happi- 
ness, and  every  lover  of  Christ  has  chosen  the  good 
part  which  cannot  be  taken  away.  The  believer 
was  originally  an  enemy,  a  child  of  wrath,  and  under 
the  sentence  in  the  text ;  but  the  enmity  of  his  heart 
has  been  broken,  he  has  been  made  willing  in  a 


48 


day  of  power,  and  adopts  the  language  of  Isaiah, 
"  O  Lord,  I  will  praise  thee :  though  thou  wast  angry 
with  me,  thine  anger  is  turned  away,  and  thou  com- 
fortedst  me.  Behold,  God  is  my  salvation,  I  will 
trust  and  not  be  afraid :  for  the  Lord  Jehovah  is  my 
strength  and  my  song,  he  also  is  become  my  salva- 
tion." Great  is  the  happiness  of  every  lover  of  the 
Lord  Jesus  Christ.  He  is  blessed  now.  He  is  in 
Christ,  and  there  is  no  condemnation.  He  can  never 
fall  under  the  wrath  of  God.  There  may  be  much 
wrong  in  him,  and  much  done  by  him,  that  deserves 
condemnation;  but  being  justified  by  God,  he  will 
never  fall  under  the  curse.  Amidst  all  the  vicis- 
situdes of  time,  one  thing  is  certain,  that  though  the 
peace  which  God  has  given  may  be  interrupted, 
it  shall  not  be  utterly  taken  away.  Infinitely  com- 
forting are  the  words  of  Christ,  John  v.  24,  "He  that 
heareth  my  word,  and  believeth  on  him  that  sent  me, 
hath  everlasting  life,  and  shall  not  come  into  con- 
demnation." He  who  loves  the  Lord  Jesus  is  inter- 
ested in  all  the  blessings  of  the  covenant  of  grace, 
and  shall  have  them  infallibly  dispensed  according 
to  his  necessity.  In  every  situation  of  life  he  is 
blessed  of  the  Lord,  and  death  will  be  great  gain. 
The  whole  paths  of  the  Lord  will  be  truth  and  mercy, 
and  all  things  shall  work  together  for  his  good.  In 
one  word,  we  may  say  concerning  his  blessedness 
here  and  hereafter,  with  the  apostle,  "  Eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man,  the  things  which  God  hath  prepared 
for  them  that  love  him." — We  proceed, 


49 


tl.  To  open  up  the  import  of  the  curse  denounced 
in  these  words,  "  Let  him  be  Anathema,  Maran-atha." 

In  general,  considered  as  spoken  by  God,  these 
words  are  a  denunciation  of  his  wrath  and  curse.  As 
spoken  by  the  apostle,  they  are  an  imprecation  con- 
taining a  prediction  that  divine  vengeance  will  follow 
all  who  love  not  Christ,  and  expressing  the  earnest 
desire  of  his  heart  that  it  may  be  so.  In  this  desire 
every  believer  heartily  joins.  It  is  all  one  whether 
we  view  them  as  God's  denunciation,  or  his  people's 
imprecation  of  deserved  wrath:  if  God  had  not 
denounced  vengeance  against  his  enemies,  the  saints 
never  would  have  ventured  to  pray  that  it  might  be 
poured  out.  Both  ways  they  express  the  sin  and 
danger  of  all  who  love  not  the  Lord  Jesus.  We  have 
many  instances  of  such  imprecations  in  the  Psalms ; 
and  the  song  of  Deborah  is  concluded  with  a  beauti- 
ful example  of  praying  for  complete  destruction  to 
the  Lord's  enemies,  and  an  accumulation  of  happi- 
ness to  his  people.  Judges  v.  31,  "So  let  thine  ene- 
mies perish,  O  Lord :  but  let  them  that  love  him  be 
as  the  sun  when  he  goeth  forth  in  his  might." — This 
phrase  imports, 

1.  The  greatness  of  the  punishment.  God's  curse 
is  weighty,  and  his  wrath  is  great  beyond  conception. 
Moses  was  sensible  of  this,  and  knew  the  improve- 
ment to  make  of  it  when  he  said,  Ps.  xc.  11,  12. 
"Who  knoweth  the  power  of  thine  anger?  even 
according  to  thy  fear,  so  is  thy  wrath.  So  teach  us 
to  number  our  days,  that  we  may  apply  our  hearts 
unto  wisdom."  The  punishment  inflicted  on  God's 
enemies  is  expressed  many  different  ways  in  Scrip- 

7 


50 


ture,  all  designed  to  point  out  its  greatness.  It  is 
called  eternal  death ;  a  being  turned  into  hell,  and 
dwelling  with  devouring  fire  and  everlasting  burning. 
Christ  often  spake  of  it  under  the  idea  of  the  worm 
dying  not,  and  the  fire  not  being  quenched.  And  the 
apostle  uses  great  variety  of  phraseology  to  point 
out  the  greatness  of  that  punishment  which  awaits 
the  Lord's  enemies,  as  may  be  seen  in  most  of  his 
epistles. 

The  punishment  must  be  great,  if  we  consider  that 
it  is  exactly  proportioned  to  the  crime :  and  who  can  con- 
ceive how  criminal  it  is  to  oppose  and  reject  Him 
"  who,  being  in  the  form  of  God,  thought  it  not  rob- 
bery to  be  equal  with  God ;  but  made  himself  of  no 
reputation,  and  took  upon  him  the  form  of  a  servant, 
and  being  found  in  fashion  as  a  man,  he  humbled  him- 
self, and  became  obedient  unto  death,  even  the  death 
of  the  cross ;"  and  all  this  for  sinners,  that  they  might 
be  saved!  As  it  is  the  great  commandment  of  God  that 
we  believe  on  the  name  of  his  Son  Jesus  Christ,  reject- 
ing him,  of  all  sins,  is  the  most  dishonouring  to  God, 
and  draws  down  the  most  dreadful  wrath  on  the  sin- 
ner ;  for  "  this  is  the  condemnation,  that  light  is  come 
into  the  world,  and  men  loved  darkness  rather  than 
light,  because  their  deeds  were  evil."  It  tramples 
under  foot  the  love  of  all  the  persons  in  the  Godhead, 
as  displayed  in  the  work  of  redemption.  But  great 
as  the  sin  is,  the  punishment  will  be  in  proportion. 
We  need  not  hesitate  about  this ;  for  God  will  exert 
all  his  perfections  to  inflict  upon  his  enemies  condign 
punishment.  His  wisdom  will  determine  the  punish- 
ment, and  his  almighty  power  will  inflict  it :  his  holi- 


51 


ness  and  justice  require  it ;  and  his  faithfulness  and 
veracity  render  it  certain. 

On  this  theme  the  sacred  writers  copiously  insist, 
that  sinners  may  be  warned  to  fly  from  the  wrath  to 
come.  The  best  way  to  become  acquainted  with  the 
greatness  of  that  punishment  is,  carefully  to  consider 
what  God  hath  said.  It  must  surely  be  very  awful  to 
be  cast  into  fire  prepared  for  the  devil  and  his 
angels ;  to  be  everlastingly  with  that  accuser  and  tor- 
mentor, whose  cruelty  is  unrelenting ;  to  have  life 
itself  continued  as  a  curse,  and  eternally  suffer  divine 
wrath ;  to  be  deprived  of  every  comfort,  down  to  a 
drop  of  cold  water  to  cool  the  scorched  tongue ! 
Heaven  is  all  consolation,  and  hell  is  wholly  torment, 
according  to  the  words  of  Abraham  to  the  rich  fool ; 
when  applying  for  the  small  boon  of  a  single  drop 
of  water :  "  Son,  remember  that  thou  in  thy  lifetime 
receivedst  thy  good  things,  and  likewise  Lazarus  his 
evil  things :  but  now  he  is  comforted^  and  thou  art 
tormented.'''' 

2.  The  certainty  of  the  punishment.  Every  word  of 
God  is  true,  and  his  threatenings  will  be  as  faithfully 
executed  as  his  promises  will  be  accomplished.  If 
God's  word  could  fail  in  the  least  article,  he  could 
not  be  trusted  in  any  thing :  "  but  he  is  not  a  man,  that 
he  should  lie,  neither  the  son  of  man,  that  he  should 
repent :  hath  he  said,  and  shall  he  not  do  it  ?  hath 
he  spoken,  and  shall  he  not  make  it  good  }''"'  His 
universal  infallible  truth  and  veracity  is  the  grand 
foundation  of  all  trust  and  worship.  If  it  could  be 
supposed  that  God  would  vary  from  what  he  has 
said,  so  as  to  become  either  better  or  worse  than  his 


52 


word,  he  would  no  longer  be  a  proper  object  of  that 
faith  and  trust,  that  honour  and  obedience,  which  he 
requires  of  us.  There  is  scarcely  any  thing  about 
which  the  enemies  of  the  Lord  Jesus  deceive  them- 
selves more  than  the  certainty  of  future  punishment. 
They  allow,  and  partly  believe,  that  God  has  threat- 
ened awful  punishment  against  his  enemies ;  but 
they  indulge  a  secret  belief  that  his  threatening 
never  will  be  executed,  and  that  he  will  not  be  so 
severe  as  he  has  said.  Many  fall  into  an  opposite 
mistake,  equally  great.  Through  fear,  and  a  sense 
of  sin,  they  apprehend  that  God  will  not  be  as  mer- 
ciful as  he  has  said.  Let  God  be  true,  and  every 
man  a  liar.  He  will  neither  be  better  nor  worse 
than  his  word.  As  all  the  happiness  which  he  has 
promised  will  be  faithfully  bestowed  upon  his  people; 
and  they  will  have  the  best  reason  to  say,  "  Not  one 
thing  hath  failed  of  all  the  good  things  which  the 
Lord  our  God  spake  concerning  us  :  all  are  come  to 
pass :"  so  every  degree  of  punishment  found  written 
in  his  word  will  be  faithfully  inflicted  on  his  enemies : 
"  Heaven  and  earth  may  pass  away,  but  one  jot  shall 
in  no  wise  pass  away  till  all  be  fulfilled."  Hell  is  as 
sure  as  heaven ;  and  to  be  banished  from  heaven  is 
in  itself  awful  punishment :  but  it  is  as  certain  as  aw- 
ful ;  for  when  God  says,  concerning  such  as  love  not 
Christ,  let  them  be  accursed,  they  shall  be  Ana- 
thema, Maran-atha. 

3.  That  at  the  coming  of  the  Lord  there  will  be 
an  awful  and  serious  reckoning  between  him  and 
Buch  as  loved  him  not ;  and  that  the  sentence  will 
then  be  fully  executed.    Maran-atha  is  a  Syriac  word> 


53 


and  signifies  the  Lord  will  come.  The  enemies  of 
Christ,  and  all  who  despise  him,  are  much  inclined 
to  put  the  evil  day  far  away ;  but  the  Lord  will  come. 
Though  they  should  always  escape  till  that  period, 
they  shall  escape  no  longer,  and  dreadful  vengeance 
will  overtake  them. 

The  coming  of  the  Lord  is  absolutely  certain. 
While  that  event  is  frequently  asserted  in  the  Old 
and  New  Testament,  it  is  worthy  of  notice  that  both 
are  finished  with  an  express  assurance  that  he  will 
come.  Emphatically  does  Malachi  speak  of  it : 
"  For  behold,  the  day  cometh — the  great  and  dread- 
ful day  of  the  Lord,  that  shall  burn  as  an  oven;  and  all 
the  proud,  yea,  and  all  that  do  wickedly,  shall  be 
stubble ;  and  the  day  that  cometh  shall  burn  them 
up."  And  Christ  himself,  the  Amen,  the  faithful  and 
true  Witness,  concludes  his  testimony  to  the  Church 
in  these  words:  "  Surely  I  come  quickly,  Amen." 
The  doctrine  of  Christ's  second  coming  was  early 
taught  in  the  Church,  for  "  Enoch,  the  seventh  from 
Adam,  prophesied,  saying,  Behold,  the  Lord  cometh 
with  ten  thousands  of  his  saints,  to  execute  judgment 
upon  all  that  are  ungodly,"  &c. ;  and  it  will  be  con- 
tinued to  be  taught  till  he  actually  come. 

When  the  Lord  comes  he  has  a  twofold  work  to 
accomplish,  both  parts  of  which  are  expressed.  Isai. 
XXXV.  4,  "  Your  God  will  come  with  vengeance 
against  all  his  enemies ;  and  he  will  come  and  save 
you."  Indeed,  it  is  a  very  important  branch  of  his 
work,  to  have  "  these  his  enemies,  who  would  not 
that  he  should  reign  over  them,  brought  forth  and 
slain  before  him ;"  and  none  of  them  shall  escape. 


54 


for  "  his  hand  shall  find  out  all  his  enemies ;  and  hi* 
right  hand  shall  find  out  those  that  hate  him.  He 
shall  make  them  as  a  fiery  oven  in  the  time  of  his 
anger :  the  Lord  shall  swallow  them  up  in  his  wrath, 
and  the  fire  shall  devour  them." 

TTien  the  Lord  will  call  his  enemies  to  an  account, 
and  reckon  with  them.  All  their  privileges  and  op- 
portunities, every  invitation  and  offer  of  Christ,  will 
be  called  over  before  them.  They  will  be  put  in 
mind  how  frequently  he  urged  them  by  his  servants, 
and  strove  with  them  by  his  Spirit.  The  arguments, 
urging  them  to  believe,  from  their  danger  if  they  did 
not,  and  their  happiness  if  they  did,  will  be  clearly 
set  before  them.  Their  contempt  and  making  light 
of  the  Gospel ;  their  misimprovement  and  neglect  of 
every  privilege ;  and  their  heart-hatred  of  Christ, 
and  his  great  salvation,  will  be  fully  disclosed.  Con- 
science will  be  instead  of  a  thousand  witnesses,  and 
will  anticipate,  and  justify  the  sentence.  All  excuses 
will  be  in  vain,  and  condign  punishment  will  be  in- 
flicted ! 

Then,  in  sad  experience,  will  they  understand 
such  Scriptures  as  these,  which  they  often  heard 
before,  and  as  often  despised :  "  And  that  servant 
which  knew  his  Lord's  will,  and  prepared  not  him- 
self, neither  did  according  to  his  will,  shall  be  beaten 
with  many  stripes.  For  unto  whomsoever  much  is 
given,  of  him  shall  be  much  required."  Luke  xii. 
47,  48.  "  Wo  unto  thee,  Chorazin !  wo  unto  thee, 
Bethsaida !  for  if  the  mighty  works  which  were  done 
in  you  had  been  done  in  Tyre  and  Sidon,  they  would 
have  repented  long  ago  in  sackcloth  and  ashes.     But 


05 


I  say  unto  you,  it  shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  day  of  judgment  than  for  you," 
Matt.  xi.  21,  22. 

A  most  pitiful  thought  it  would  be,  should  it  occur 
to  any,  that  if  the  reckoning  be  only  when  the  Lord 
comes ;  it  is  a  long  time  to  his  second  coming.  "  A 
thousand  years  are  with  the  Lord  as  one  day,  and 
one  day  as  a  thousand  years ;"  and  he  hastens  his 
coming.  It  must  be  remembered,  however,  that 
while  he  will  reckon  with  every  enemy  then  before 
an  assembled  world,  he  comes  at  deaths  and  reckons 
with  every  individual,  and  settles  the  business  unal- 
terably :  for  as  the  tree  falls  so  it  must  lie.  The  rich 
man  died,  was  instantly  reckoned  with,  and  in  hell  he 
lifted  up  his  eyes. 

4.  That  the  punishment  at  Christ's  coming  will  be 
exactly  according  to  his  tvord.  The  Lord  warns  his 
enemies  now,  that  when  he  comes  they  shall  be 
accursed ;  and  when  he  actually  comes,  their  punish- 
ment will  be  no  more,  no  less,  and  no  other  than  Ana- 
thema. A  wise  and  righteous  lawgiver  never  threat- 
ens one  punishment  and  injflicts  another ;  and  far  less 
will  the  Judge  of  all  the  earth.  He  threatens  nothing 
less  than  hell  and  the  curse ;  and  nothing  more  will 
be  inflicted.  Sinners  may  lay  their  account  with  the 
curses  which  he  has  denounced  in  his  word ;  and  a 
supposition  that  these  will  be  lessened,  or  altered, 
can  only  proceed  from  unbelief  and  Satan.  The  ca- 
non of  Scripture  is  concluded  with  a  declaration  of  the 
greatest  severity  against  the  man  who  would  attempt, 
either  to  take  fiom,  or  add  to  the  plagues  written 
in  his  word — expressive  that  such  conduct  is  highly 


56 


eriminal ;  and  to  imagine  that  God  himself  could  be 
capable  of  it,  is  blasphemy.  This  declaration  we 
have,  Rev.  xxii.  18, 19 :  "  Fori  testify  unto  every  man 
that  heareth  the  words  of  the  prophecy  of  this  book, 
if  any  man  shall  add  unto  these  things,  God  shall  add 
unto  him  the  plagues  that  are  written  in  this  book : 
and  if  any  man  shall  take  away  from  the  words  of 
the  book  of  this  prophecy,  God  shall  take  away  his 
part  out  of  the  book  of  life,  and  out  of  the  holy  city,  and 
from  the  things  which  are  written  in  this  book."  These 
verses  express  on  the  one  hand,  the  perfection  and 
sufficiency  of  the  sacred  volume  for  pointing  out  the 
remedy,  and  warning  every  man  of  the  danger  of 
neglecting  it ;  and  on  the  other,  the  great  zeal  of  God 
that  it  be  not  corrupted  by  the  traditions  and  inven- 
tions of  men.  When  God  inflicts  partial  judgments 
or  chastisements  upon  a  professing  people,  he  com- 
monly warns  them;  and  they  find  them  exactly 
according  to  his  threatening.  His  declaration  in 
Hosea  vii.  12,  will  be  found  to  be,  in  general,  the  pat- 
tern of  his  dispensations :  "  I  will  chastise  them  as 
their  congregation  hath  heard."  If  these  partial 
strokes  exactly  agree  to  his  word,  his  great  proce- 
dure at  the  last  day  will  equally  correspond  to  that 
rule.  In  the  firm  persuasion  of  which  Paul  said,  Rom. 
ii.  16,  "God  shall  judge  the  secrets  of  men  by  Jesus 
Christ  according  to  my  gospel^  Many  express  a  strong 
desire  to  know  futurity,  and  especially  the  transac- 
tions of  the  great  day,  and  eternity.  If  they  are  in 
earnest,  they  should  search  the  Scriptures.  "  They 
have  Moses  and  the  prophets,  let  them  hear  them ; 
Jtnd  if  they  will  not  hear  them,  neither  will  they  be 


57 


persuaded  though  one  rose  from  the  dead."  Though 
sinners  hate,  and  pretend  to  disbeheve,  the  Lord's 
word,  their  consciences  are  secretly  convinced  of 
the  truth  and  propriety  of  it :  of  this  they  give  full 
proof  when  death  stares  them  in  the  face.  Then 
conscience  speaking  with  authority,  and  acting  in 
concert  with  the  word,  begins  to  pronounce  the  sen- 
tence, and  even  partly  to  execute  it.  Conscience 
tells  them  they  have  not  loved  Christ ;  then,  self-con- 
demned and  taking  with  the  charge,  they  conclude, 
I  must  be  Anathema,  Maran-atha. 

.5.  This  phrase  strongly  implies  the  eternity  of  that 
punishment  which  is  denounced  against,  and  will  be 
actually  inflicted  upon,  all  who  love  not  the  Lord 
Jesus  Christ.  If  they  are  accursed  when  the  Lord 
comes  at  death  or  judgment,  there  never  will  be  the 
least  alteration  to  eternity.  The  day  of  grace  may 
sometimes  be  over  in  this  life ;  but  never  extends 
beyond  it.  The  period  in  which  God  strives  either 
by  means,  or  his  Spirit,  is  limited  to  this  world.  As  he 
does  not  ahvays  strive  here,  he  never  strives  hereafter. 
Many  have  objected  against  the  eternity  of  punish- 
ment. The  truth  and  propriety  of  this  might  be  well 
enough  argued  from  the  nature  and  demerit  of  sin, 
and  the  inability  of  the  sinner  to  make  any  satisfac- 
tion for  his  past  offences,  or  stem  the  torrent  of  cor- 
ruption. Such  as  love  not  the  Lord  Jesus  here^  can 
never  love  hereafter.  Enmity  reigns  in  their  hearts  j 
and  though  they  were  to  rise  from  the  dead,  they  would 
still  be  his  enemies.  Under  the  weight  of  the  curse 
contained  in  the  term  anathema,  "  they  go  away  into 
everlasting  punishment."     According  to  the  meaning  of 

« 


58 


this  word  in  the  Hebrew  language,  to  eternity  they 
are  an  accursed  things  which  can  have  no  fellowship  or 
communion  with  God. 

6.  It  also  imphes,  that  so  far  as  these  who  love  not 
Christ,  discover  their  true  character  by  outward 
apostacy  from,  or  direct  opposition  to.  Him  or  his 
cause,  instead  of  being  cherished  in  the  bosom  of  the 
church,  they  ought  to  be  looked  upon  by  her  as  exe- 
crable and  detestable,  as  the  word  anathema  literally 
signifies.  It  is  a  long  time  since  Balaam  said.  How 
shall  I  curse  whom  God  hath  blessed  ?  The  church 
may  with  great  propriety  invert  the  question,  and  ask, 
How  shall  I  bless,  with  my  most  solemn  privileges, 
such  as  God  evidently  curses  .^^  There  is  nothing 
that  can  be  more  ruining  to  the  church  than  to  retain 
in  her  bosom,  and  neither  censure  nor  exclude,  the 
known  and  avowed  enemies  of  Christ,  and  his  pre- 
cious doctrines.  We  have  the  spirit  and  temper  of 
Paul  on  this  head,  expressed  in  the  most  forcible 
manner,  to  the  Galatians,  chap.  i.  8,  9,  "  But  though 
we,  or  an  angel  from  heaven,  preach  any  other  gos- 
pel unto  you,  than  that  which  we  have  preached  unto 
yiou,  let  him  be  accursed.  As  we  said  before,  so  say 
I  now  again.  If  any  man  preach  any  other  gospel 
unto  you,  than  that  ye  have  received,  let  him  be 
accursed."  There  he  expresses  his  great  zeal  for 
the  gospel,  and  the  danger  which  the  Galatians 
incurred  by  listening  to,  and  indulging  among  them, 
the  inveterate  enemies  of  the  cross  of  our  Lord  Jesus, 
and  justification  by  his  imputed  righteousness.  Such 
enemies  ought  to  be  excluded  from  her  communion 
with  a  view  to  the  salvation  of  the  soul  in  the  day  of  the 


09 


Lord.  Zion  ought  to  aim  at  keeping  all  Christ's 
ordinances  pure  and  entire,  and  should  "  not  give  the 
children's  bread  to  dogs."  But  all  means  ought  to 
be  used  with  them  to  acquaint  them  with  their  true 
situation,  the  loss  they  sustain  by  not  being  in  com- 
munion, and  their  great  danger  if  they  were  admitted 
in  their  present  condition. 

III.  We  proceed  to  point  out  the  grounds  of  this 
imprecation,  or  show  that  it  is  most  reasonable,  that 
"  If  any  man  love  not  the  Lord  Jesus  Christ,  he  be 
Anathema,  Maran-atha."  Upon  this  it  is  as  impossi- 
ble to  say  enough,  as  it  is  unnecessary  at  present  to 
say  much.     The  following  sentences  may  suffice. 

1.  Christ   deserves   the  highest  love   from  all  to 
whom  he  is  offered  in  the  gospel.     The  most  oppo- 
site extremes  are  united  in  his  person.     He  is  the 
most  high  God  in  human  nature,  and  possessed  of 
infinite    excellence.     The   majesty   of   his   divinity, 
which  might  overawe  the  sinner,  is  made  amiable 
and  accessible  in  the  man  Christ  Jesus.     He  under- 
took to  be  our  surety,  and  stood  in  our  room  from 
all  eternity.     In  the  fulness  of  time,  "  as  the  children 
were  partakers  of  flesh  and  blood,  he  also  himself 
took  part  of  the  same ;  that  through  death  he  might 
destroy  him  that  had  the  power  of  death,  that  is,  the 
devil;  and  deliver  them,  who  through  fear  of  death, 
were   all  their  lifetime  subject   to   bondage.      For 
verily  he  took  not  on  him  the  nature  of  angels ;  but 
he  took  on  him  the  seed  of  Abraham,"  and  with  this 
view,  "  that  he  might  be  a  merciful  and  faithful  high 
priest,  in  things  pertaining  to  God,  to  make  recon- 


60 


ciliation  for  the  sins  of  the  people."  If  these  things 
do  not  in  the  highest  manner  deserve  the  love  of 
every  gospel  hearer,  men  and  angels  can  never  con- 
ceive what  will.  Therefore,  where  love  thus  deserv- 
ed is  wickedly  refused,  most  justly  is  the  person 
accursed. 

2.  While  Christ  infinitely  deserves  the  love  of  gos- 
pel hearers,  he  does  much  to  procure  it,  and  gain 
the  heart  to  himself     He  sets  before  them  what  he 
did  from  eternity,  when  he  said,  "  Lo,  I  come ;"  and 
what  he  did  in  time,  when  "  he  was  set  forth  a  pro- 
pitiation in  his  blood."     The  benefit  of  his  merit, 
and  all  his  blessings  are  not  only  offered  to  them,  but 
pressed  upon  them.     lie  points  out  the  folly  and 
unprofitable  nature  of  their  conduct  in  relying  on  any 
other  object  for  salvation,  and  says,  "Wherefore  do 
ye  spend  money  for  that  which  is  not  bread,  and  your 
labour  for  that  which  satisfieth  not  ?     Hearken  dili- 
gently unto  me,  and  eat  ye  that  which  is  good,  and 
let  your  soul  delight  itself  in  fatness."     He  sets  life 
and  death  before  them.     He  freely  offers  life,  and 
complains  when  they  will  not  come  to  him  that  they 
may  have  it.     In  doing  all  these  things  he  is  at  great 
pains,  rising  up  early,  and  sending  his  servants.  With 
a  feeling  heart  he  says,  "  If  thou  hadst  known,  even 
thou,  at  least  in  this  thy  day,  the  things  which  be- 
long unto  thy  peace !    but  now  they  are  hid  from 
thine  eyes ;"  and  if  they  still  refuse,  he  laments  over 
their  loss,  saying,  as  in  Luke  xiii.  34,  "  O  Jerusalem, 
Jerusalem,  how  often  would  I  have  gathered  thy  chil- 
dren together,  as  a  hen  doth  gather  her  brood  under 
her  wings,  and  ye  would  not !    Behold  your  house  is 


61 


left  unto  you  desolate !"  If  after  such  means,  pains, 
and  unwearied  entreaty,  gospel  hearers  continue  not 
to  loce^  but  hate  Christ,  it  is  most  reasonable  that  they 
be  Anathema. 

3.  Law  and  gospel  agree  that  he  who  loves  not 
our  Lord  Jesus  Christ  be  accursed.  The  law  says, 
"Cursed  is  every  one  that  continueth  not  in  all  things 
WTitten  in  the  book  of  the  law  to  do  them."  It 
denounces  punishment  against  every  sin;  and  the 
great  sin  of  enmity  to  Christ  will  not  escape,  as  it  is  a 
breach  of  the  first  and  great  commandment. 

The  gospel  exhibits  salvation  to  the  worst  of  sin- 
ners; but,  if  the  only  remedy  is  neglected,  there 
remains  nothing  "  but  a  certain  fearful  looking  for  of 
judgment,  and  fiery  indignation." 

It  is  the  very  essence  of  the  gospel  to  exhibit  Christ 
as  the  remedy,  as  the  apostle  says.  Gal.  iii.  13, 
"  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us."  Thus  the  curse 
must  either  fall  on  the  sinner  or  the  surety.  The 
merciful  declaration  of  Christ  is,  "  that  he  came  to 
bear  their  sins  in  his  body  on  the  tree,  and  make 
his  soul  a  sin-offering  in  their  stead,"  and  bestow  his 
righteousness  upon  them.  Refusing  to  consent  to 
such  gracious  proposals,  the  sinner  must  continue 
under  the  curse :  and  many  stripes  are  added  for  the 
aggravated  guilt  of  rejecting  the  Saviour.  To  all 
their  former  sins  they  add  the  crucifying  of  Christ 
afresh ;  and  so  are  filled  with  their  own  ways.  In  a 
very  different,  and  higher  sense  than  the  apostle's, 
may  Christ,  with  infinite  propriety  say,  I  not  only 
could  wish  myself  accursed,  but  actually  was  so  for 


62 

my  brethren,  my  kinsmen  according  to  the  flesh. 
And  all  who  reject  Christ  may  justly  be  addressed  in 
these  words,  "  Behold,  ye  despisers,  and  wonder  and 
perish !" — It  remains  now  to  make  some  application. 

1.  This  subject  points  out  in  the  strongest  light  the 
stupidity,  blindness,  and  degeneracy  of  human  nature. 
There  can  be  no  greater  proof  of  our  depravation, 
than  to  be  indifferent  about,  and  enemies  to,  such  a 
lovely  Saviour.  We  are  enough  ready  to  esteem 
what  appears  beautiful,  lovely,  and  excellent,  except 
in  spiritual  things  ;  where,  instead  of  valuing,  we  have 
the  greatest  aversion  and  enmity  to  every  thing  truly 
worthy.  Our  affections  cleave  to  the  dust,  and  spi- 
ritual objects  are  neglected.  Christ  himself  is 
esteemed  as  a  root  out  of  a  dry  ground,  without  form 
or  comeliness,  and  we  see  no  beauty  in  him  why  he 
should  be  desired.  We  spend  our  labour  for  that 
which  doth  not  profit,  and  the  sure  mercies  of  David 
are  disregarded,  though  sweet,  nourishing,  and  pre- 
cious as  wine  and  milk.  The  means  of  grace  are  a 
weariness,  and  we  long  for  the  Sabbath  being  ended, 
that,  without  the  appearance  of  restraint,  we  may  sell 
and  buy,  and  transact  our  worldly  business.  Things 
insignificant,  and  even  wicked,  are  engaged  in  with 
heart  satisfaction;  while  the  Lord's  word,  which 
testifies  of  eternal  life  and  brings  it  near,  is  neither 
relished  nor  improved.  How  is  human  nature  sunk ! 
How  dreadful  is  sin,  which  blinds  our  minds,  and 
makes  us  call  good  evil,  and  evil  good !  "  The  crown 
is  fallen  from  our  head :  wo  unto  us  that  we  have 
sinned !" 


63 


2.  We  may  see  how  little  a  practical  belief  of  the 
Bible  prevails.  Were  the  awful  sentence  in  the  text, 
and  similar  threatenings,  firmly  believed,  men  could 
not  live  and  enjoy  themselves  as  they  do,  while  their 
conduct  ascertains  that  they  are  under  the  curse. 
Alas !  the  greater  part  could  not  give  less  evidence 
of  love  to  Christ,  though  the  text  had  run  thus,  If 
any  man  love  the  Lord  Jesus  Christ,  let  him  be  Ana- 
thema, Maran-atha !  They  are  as  eager  in  worldly 
pursuits  as  if  they  were  to  live  for  ever,  and  as  care- 
less about  soul  concerns  as  if  there  were  no  here- 
after. These  things  are  a  sad  proof  of  the  latent 
atheism  and  unbelief  which  work  powerfully  in  the 
human  heart.  Many  undoubted  proofs  have  been, 
and  might  be  adduced,  that  the  Scriptures  are  divine, 
and  yet  they  are  treated  as  a  cunningly  devised 
fable  and  an  idle  tale. 

3.  That  divine  threatenings,  however  severe  they 
may  appear,  are  a  great  mercy.  There  scarcely  can 
be  a  greater  mercy  than  fairly  to  warn  men  of  their 
danger.  Were  any  person  about  to  fall  headlong 
from  the  brink  of  a  precipice,  no  kinder  office  could 
be  performed  than  to  warn  him  of  his  danger,  and  use 
every  possible  mean  to  prevent  his  ruin.  Sinners  are 
on  the  brink  of  eternal  ruin.  While  out  of  Christ, 
there  is  nothing  between  them  and  hell  but  the  breath 
of  their  nostrils.  The  gospel,  preached  with  such 
certification  of  danger  as  we  have  in  this  text,  warns 
every  man.  It  points  out  our  bane  and  antidote. 
When  such  as  love  not  Christ  are  pronounced  accurs- 
ed ;  it  is  like  the  call  given  by  Lot  to  his  sons-in-law. 
Gen.  xix.  14,  "Up,  get  ye  out  of  this  place;  for  the  Lord 


(34 


will  destroy  this  city:"  and  it  is  to  be  lamented,  that 
often  the  most  faithful  warnings  have  no  better  success: 
"  he  seemed  to  them  as  one  that  mocked."  If  there  is 
great  wrath  in  this  curse,  gospel  hearers  have  the 
more  need  to  consider,  and  lay  down  the  weapons  of 
their  rebellion.  While  this  and  such  texts  stand  in 
the  Bible,  sinners,  in  a  land  of  light,  can  never  pre- 
tend that  they  are  not  properly  warned  :  if  they  read, 
they  are  warned ;  if  not,  they  increase  their  sin  by 
neglecting  that  which  is  at  once  their  duty  and  privi- 
lege. All  who  are  now  hearing,  must  recollect  that 
they  are  expressly  warned ;  for,  if  any  man  in  this 
assembly  love  not  Christ,  let  him  be  Anathema, 
Maran-atha. 

4.  This  subject  further  informs  us,  that  while  all 
who  love  not  Christ  are  guilty  of  great  sin,  the  hypo- 
crite is  a  sinner  of  peculiar  magnitude  and  deep  die. 
In  common  with  others,  he  has  all  the  ill  of  not  loving 
Christ.  He  has  the  superadded  ill  of  lying  to  the  Re- 
deemer, and  mocking  his  omniscience.  He  honours 
him  with  the  lip,  but  the  heart  is  far  from  him.  He 
betrays  him  with  a  kiss,  and  wounds  him  in  the  house 
of  his  friends.  While  the  conduct  of  the  hypocrite 
is  awfully  heinous,  it  is  equally  absurd.  If  it  is  not  a 
good  thing  to  love  Christ,  why  do  you  profess  it  ?  If 
it  is,  why  do  you  not  practise  it }  You  now  affect  a 
superior  degree  of  holiness  to  many  of  your  neigh- 
bours, and  shun  the  common  crowd  of  Christ's  ene- 
mies as  too  wicked  for  you.  Matters  will  alter. 
Hereafter,  if  you  die  in  your  present  situation,  the 
common  damned  will  shun  your  society  as  fiend,  less 
foul.    Bethink  yourselves.   Hypocrites  have  the  chief 


65 


place  in  hell.  Your  character  is  odious  on  every 
hand.  God  hates  it,  and  so  do  his  saints.  Sinners 
too  hold  the  character  of  the  hypocrite  in  abhorrence. 
He  is  odious  to  the  former,  for  pretending  to  be  what 
he  is  not;  and  to  the  latter,  for  what  he  pretends 
to  be. 

5.  We  may  learn  too,  how  few  real  Christians  there 
are.  If  such  love  to  Christ  be  essential  to  a  Chris- 
tian, as  makes  all  who  possess  it  give  him  the  prefer- 
ence to  every  other  object,  and  renders  every  thing 
about  him,  even  his  cross,  most  precious ;  real  lov- 
ers of  Christ  are  very  few.  Were  we  to  survey  the 
characters  of  true  love  to  the  Redeemer,  we  would 
soon  find  that  there  are  few  possessed  of  it.  It  is  a 
superlative  and  sincere  love,  and  makes  all  who  have 
it,  prize  and  embrace  every  mean  and  opportunity  of 
enjoying  him.  Viewing  such  as  profess  Christianity, 
we  will  find  some  giving  the  chief  place  in  their  heart 
to  one  object,  some  to  another;  and  only  a  very  few 
to  Christ. 

6.  Again ;  we  may  see  the  propriety  of  the  solemn 
ordinance  before  us.  The  supper  is  a  signal  proof 
of  Christ's  love  to  his  people,  and  an  eminent  mean 
of  inflaming  their  love  to  him.  At  his  table,  eating 
his  flesh  and  drinking  his  blood,  they  remember  him — 
who  he  is — and  what  he  has  done — and  they  remem- 
ber his  love  more  than  wine.  Recollecting  the  night 
when  he  was  betrayed,  the  bloody  scene  that  fol- 
lowed, and  that  all  his  suflferings  were  for  them ;  they 
cry  out,  "  Behold,  what  manner  of  love !"  and  love 
begets  love.  Through  the  influences  of  his  Spirit, 
"  thrv  sit  under  his  shadow  with  crreat  dolig-hl.  and 

0 


G6 


his  fruits  are  sweet  to  their  taste ;""  and  often  '*  they 
are  sick  of  love."  He  has  promised  his  gracious  pre- 
sence to  all  his  ordinances ;  and  often  at  his  table, 
his  "  disciples  are  glad  through  seeing  the  Lord." 

7.  We  may  also  see  who  will  be  worthy  communi- 
cants at  the  table  of  the  Lord  this  day.  Surely  not 
these  who  do  not  love  him,  and  are  accursed.  That 
any  service  may  be  acceptable,  the  person  who  per- 
forms it  must  first  be  accepted ;  but  if  any  man  loves 
not  Christ,  he  is  accursed,  and  not  worthy  to  sit  down 
at  his  table.  Unto  such  wicked  persons  God  says, 
"  What  hast  thou  to  do  to  declare  my  statutes,  or  that 
thou  shouldst  take"  the  seal  of  "  my  covenant  in  thy 
mouth."  The  passover  and  the  Lord's  supper  both 
commemorate  a  great  deliverance.  It  would  have 
appeared  very  strange  in  Pharaoh,  continuing  still  in 
the  same  mind,  to  have  gone  and  eaten  the  passover 
in  an  Israelite's  house.  However  custom  may  render 
people  blind  or  inadvertent,  it  is  equally  absurd  for 
a  sinner,  persisting  in  his  sin,  and  destitute  of  love  to 
the  Lord  Jesus,  to  sit  down  at  his  table.  He  has  no 
interest  in  the  Saviour,  or  the  fruits  of  his  death. 
He  has  no  love  to  his  person,  or  finished  work.  He 
is  an  entire  stranger  to  his  righteousness  and  grace, 
his  spirit  and  salvation,  and  an  enemy  to  them  all. 
If  the  sinner  is  for  heaven  at  all,  it  is  on  the  plan  of 
the  covenant  of  works ;  and  what  can  such  a  person 
have  to  do  with  the  seal  of  the  New  (Covenant ! 

Those  only  will  communicate  worthily,  who  love 
Christ  above  all,  desire  an  interest  in  his  person  and 
righteousness,  and  can  say,  "  Wliom  have  I  in  heaven 
but  thee  ?    and  there  is  none  upon  earth  that  I  desire 


67 


besides  thee ;"  and  about  the  covenant,  the  seal  of 
which  they  are  to  receive,  with  David,  2  Sam.  xxiii. 
5,  "  Although  my  house  be  not  so  with  God ;  yet  he 
hath  made  with  me  an  everlasting  covenant,  ordered 
in  all  things  and  sure :  for  this  is  all  my  salvation, 
and  all  my  desire." 

Intended  communicants,  and  especially  such  as 
have  the  deepest  concern,  fully  sensible  that  love  to 
Christ  is  essential  to  a  worthy  partaking  of  the  Lord's 
supper,  will  be  ready  to  say,  "  I  have  been  endea- 
vouring to  look  into  my  heart,  but  I  cannot  satisfy 
myself  about  being  possessed  of  genuine  love  to  the 
Redeemer :  I  find  my  heart  so  cold  to  him,  and  the 
power  of  indwelling  sin  so  strong,  that  I  am  afraid  of 
being  mistaken  in  imagining  I  have  any  love  at  all  to 
that  glorious  Person  whose  death  we  are  about  to 
commemorate." 

Nothing  can  be  of  more  importance  to  communi- 
cants than  to  have  this  matter  comfortably  settled. 
You  ought  to  do  much  in  secret,  and  we  in  public, 
to  make  you  acquainted  with  your  own  hearts.  To 
enable  you  to  determine  the  great  matter  about  lov- 
ing or  not  loving  Christ,  we  would  beseech  you  to 
think  on  the  following  questions. 

Do  you  recollect  a  time  when  you  thought  but  little 
about  Christ,  and  cared  little  whether  you  loved  him 
or  not  ?  Are  matters  now  in  some  measure  changed  ? 
Is  it  your  chief  concern  both  to  love  him,  and  to  know 
that  you  do  so  ?  Are  you  fully  sensible  that,  separate 
from  him,  you  can  do  nothing,  and  must  perish? 
Are  you  persuaded  that  love  to  him  is  a  great  privi- 
lege, as  well  as  a  great  duty?    Are  you  impressed 


68 


with  the  amazing  greatness  of  his  love  to  sinners  ?" 
And  do  you  think  these  the  only  happy  persons  who 
are  interested  in  him,  even  while  you  cannot  claim 
this  privilege  as  your  own  ?  Though  you  cannot  say 
in  express  terms  that  you  love  Christ,  is  it  the  desire 
of  your  hearts  that  others  may  love  him,  and  especi- 
ally your  friends  and  relations  ?  Little  love  as  you 
may  think  you  have  to  him,  could  you  easily  part 
with  it  ?  Do  you  feel  yourselves  careless  and  uncon- 
cerned when  his  name  is  dishonoured,  his  day  pro- 
faned, his  ordinances  neglected,  and  his  people 
undervalued  or  persecuted?  While  you  cannot 
satisfy  yourselves  about  the  reality  of  your  love  to 
Christ,  do  you  often  look  into  your  hearts,  and  exa- 
mine and  prove  if  that  principle  be  in  them  ?  Are 
you  absolutely  sure  that  you  think  much  about,  and 
tremble  at  the  danger  of  not  loving  Christ  ?  And  do 
these  words  sound  like  thunder  in  your  ears,  "  If  any 
man  love  not  the  Lord  Jesus  Christ,  let  him  be  Ana- 
thema, Maran-atha  ?" 

But  still  the  poor  believer  says,  "  I  cannot  find  that 
powerful  principle  working  in  my  heart  as  I  would 
desire."  Recollect,  O  believer,  that  love  to  Christ 
is  the  fruit  of  the  Holy  Ghost ;  that  he  produces  it  by 
means ;  and  that  the  supper  is  an  eminent  mean ;  and 
go  forward  to  his  table  pleading  the  accomplishment 
of  that  precious  promise,  Zech.  xii.  10,  "I  will  pour 
upon  the  house  of  David,  and  upon  the  inhabitants  of 
Jerusalem,  the  spirit  of  grace  and  of  supplications ; 
and  they  shall  look  upon  me  whom  they  have  pierced, 
and  they  shall  mourn  for  him,  as  one  mourneth  for 
his  only  son,  and  shall  be  in  bitterness  for  him,  as 


69 


one  that  is  in  bitterness  for  his  first  born."  That 
kindly  sorrow  will  fill  your  soul  with  love  to  Christ. 
You  must  also  set  forward  fixing  the  eye  of  faith  on 
that  most  full,  absolute,  and  suitable  promise,  Deut. 
XXX.  6,  "  The  Lord  thy  God  w  ill  circumcise  thine 
heart,  to  love  the  Lord  thy  God  with  all  thine  heart, 
and  with  all  thy  soul,  that  thou  mayest  live." 

We  cannot  conclude  without  beseeching  and  en- 
treating all  in  this  assembly,  to  love  that  glorious 
Person  who  laid  down  his  life  for  sinners.  He  calls 
you  himself  and  says,  "  My  son,  give  me  thine  heart." 
Many  motives  might  be  used  to  bring  you  to  comply. 
Passing  others,  we  shall  only  mention,  that  you  are 
called  to  love,  not  a  poor  mortal  like  yourselves, 
not  one  who  is  unworthy  of  your  love,  or  has  not 
deserved  it ;  but  you  are  called  to  love  the  Lord  of 
glory,  who  hung  on  the  cross  for  sinners,  and  in  his 
exalted  state  still  invites  and  beseeches  you,  and  who 
has  the  power  of  your  life  and  death  in  his  hand. 

Recollect  also,  that  you  are  called  only  to  love  him, 
that  is,  to  think  well  of  him,  to  receive  salvation  from 
him,  and  to  desire  communion  with  him,  to  take 
complacency  in  him,  and  breathe  after  the  eternal 
enjoyment  of  him.  You  are  not  called  to  great 
hazard  and  danger,  but  only  to  love  him.  When  he 
loved  you,  his  love  cost  him  his  life — he  had  to  love 
and  die;  but  when  you  love  him,  you  love  and  never  die. 
A  pleasing  question  which  he  himself  asked,  "Who- 
soever liveth,  and  believeth  in  me,  shall  never  die, 
Believest  thou  this  .f^" 

If  possible,  to  prevail  with  you,  and  bring  you  to 
love  him,  meditate  much  on  what  he  m  ill  do  for  you. 


70 


All  your  sins  shall  be  blotted  out ;  you  will  be  blessed 
here,  and  have  what  is  good :  hereafter,  you  will  be 
happy  beyond  conception  to  all  eternity.  But  if  you 
will  not  love  him,  you  must  be  miserable.  He  will 
say  at  the  last  day,  "  Depart,  ye  cursed,  into  ever- 
lasting fire ;"  and  he  now  warns  you  plainly,  while  he 
assures  you  that,  "  If  any  man  love  not  the  Lord 
Jesus,  he  will  be  Anathema,  Maran-atha." 


SERMON  III. 


LUKE  XL  13. 


If  ye^  then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children  ;  how  much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him  ? 

Jr  AITH  holds  a  distinguished  place  among  the 
Christian  graces,  and  prayer  among  the  duties.  With- 
out faith  no  other  grace  can  be  exercised,  and  without 
prayer  other  duties  are  performed  in  vain.  A  proper 
acquaintance  with  the  nature  of  prayer  would  tend 
to  remove  our  backwardness  to  that  duty,  and  in- 
cline us  to  engage  in  it.  Suitably  performed,  it  is 
most  advantageous  to  the  Christian ;  and  like  a  well- 
fitted  key,  opens  the  rich  storehouse  of  divine  mercy. 
It  confers  the  highest  honour  and  dignity,  as  it  intro- 
duces us  into  the  presence  of  God,  and  admits  to 
immediate  intercourse  with  him.  A  believing  appli- 
cation to  the  throne  of  grace,  is  the  source  of  great 
sweetness  and  consolation  to  the  Christian.  It  miti- 
gates his  sorrows,  delivers  from  distraction,  and  quiets 
the  mind. 

This  great  duty  was  often  the  subject  of  discourse, 
both  when  Christ  spake  publicly  to  the  multitude, 
and  privately  to  his  disciples.  With  a  view  to  en- 
gage them  in  this  duty,  he  opened  up  the  nature  of 


72 


it,  pointed  out  the  advantages,  and  directed  us  to 
the  manner  of  performing  it.  Above  all  things,  it 
was  his  aim  to  bring  them  to  faith  and  importunity. 
He  spake  a  parable  to  this  end,  that  men  should  pray 
always  and  not  faint.  While,  with  authority,  he  en- 
joined them  to  pray,  he  encouraged  them  by  his  ex- 
ample. If  that  duty  was  so  necessary  and  useful  to 
him  in  his  humbled  and  tried  state,  it  could  not  but 
be  necessary  and  profitable  to  them. — At  this  time  he 
had  been  praying,  and  his  disciples  enjoyed  the 
amazing  privilege  of  hearing  the  eternal  Son  of  God 
applying  to  his  Father  in  their  behalf,  and  joining 
with  him.  Listening  to  such  gracious  supplications, 
their  hearts  could  scarcely  fail  to  be  affected,  and 
filled  with  a  desire  for  the  spirit  of  prayer,  that  they 
also  might  have  such  intercourse  with  God.  They 
entreated  him  to  teach  them  to  pray ;  and,  where  no 
motive  was  necessary,  urged  the  example  of  John. 
That  gracious  heart,  which  inclined  the  Redeemer  to 
be  the  great  Prophet  of  his  church  without  any  soli- 
citation, and  made  him  improve  every  opportunity  of 
being  beneficial,  led  him  to  comply  with  the  request ; 
and  he  taught  them  to  pray.  Having,  with  wonderful 
propriety  and  precision,  pointed  out  the  amount  of  all 
the  petitions  which  they  needed  to  send  up  to  God, 
and  the  proper  order  in  which  their  addresses  should 
be  presented ;  he  proceeds  to  open  up  the  vast  en- 
couragement. That  this  might  make  a  proper  im- 
pression, he  adapts  it  to  their  apprehension,  and 
argues  from  a  double  similitude. 

The  first  is  that  of  friendship  awakened  by  impor- 
tunity, and  pressed  on  by  necessity,  which  admits  of 


73 


no  denial,  and  cannot  be  refused.  This  is  beautifully 
expressed  from  verse  5,  "  And  he  said  unto  them, 
which  of  you  shall  have  a  friend,  and  shall  go  unto 
him  at  midnight,  and  say  unto  him.  Friend,  lend  me 
three  loaves  :  for  a  friend  of  mine  in  his  journey  is 
come  to  me,  and  I  have  nothing  to  set  before  him  ? 
And  he  from  within  shall  answer  and  say,  trouble  me 
not :  the  door  is  now  shut ;  and  my  children  are  with 
me  in  bed;  I  cannot  rise  and  give  thee.  I  say  unto 
you,  though  he  will  not  rise  and  give  him,  because 
he  is  his  friend,  yet  because  of  his*  importunity,  he 
will  rise  and  give  him  as  many  as  he  needeth."  But 
lest  any  should  doubt,  and  hesitate  about  this  as 
absolute  severity  that  their  prayers  should  be  heard, 
and  argue  that  friendship  may  be  forfeited,  wax  cold, 
and  be  broken  off;  his  second  similitude  contains,  if 
possible,  a  still  more  powerful  argument.  It  is  taken 
from  the  love  of  a  father  to  his  child  applying  to  him 
for  food ;  and  though  one  friend  should  prove  unkind 
to  another,  the  bowels  of  a  father  will  be  tender  and 
affectionate  to  his  own  child,  and  neither  deceive  nor 
disappoint  him.  We  have  this  from  verse  11,  "If  a 
son  shall  ask  bread  from  any  of  you  that  is  a  father, 
will  he  give  him  a  stone  ?  or  if  he  ask  a  fish,  will  he 
for  a  fish  give  him  a  serpent  ?  or  if  he  shall  ask  an 
egg,  will  he  offer  him  a  scorpion  ?"  The  text  is  the 
application  of  the  second  similitude ;  and  words  caij 
neither  express,  nor  imagination  conceive,  higher 
encouragement,  or  more  conclusive  reasoning.  God 
is  not  only  our  friend,  but  our  father;  and  what  can 
unbelief  itself  object  to  this  giacious  assurance,  "If 
ye  then,  being  evil,  know  how  to  give  good  gifts  unto 

10 


74 


your  cliildreii :  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  tliat  ask  him  ?" 
This  encouragement  is  of  universal  application,  and 
every  person  must  feel  the  force  of  it.  Some  are 
parents,  and  well  acquainted  with  strong  natural 
affection,  and  feel  continued  inclination  to  supply  the 
wants  of  their  children,  jlll  once  were  children,  and 
can  recollect  how  they  looked  to  their  fathers  with 
anxious  desire  for  supply,  and  strong  confidence  that 
they  would  not  be  disappointed. 

In  opening  up  these  words,  we  propose 


I.  To  speak  a  little  of  that  importunity  in  prayer 
spoken  of  in  the  context,  and  about  which  Christ 
gives  the  gracious  encouragement  in  the  text. 

II.  To  open  up  the  encouragement  itself. 

III.  To  show  who  may,  with  confidence  and  pro- 
priety, take  the  comfort  of  it;  and  then  subjoin  the 
application. 

I.  It  is  then  proposed  to  speak  a  little  of  that 
importunity  in  prayer  about  which  Christ  gives  the 
gracious  encouragement  in  the  text. 

1.  Importunity  in  prayer  is  a  combination  of  gra- 
cious affections  working  in  the  heart,  and  flowing  out 
16  God  in  fervent  desire  for  the  blessing.  There  is 
an  infinite  difference  between  pertinent  expression, 
and  importunate  desires.  Many  address  God  in  such 
language  as  awakens  the  affections  of  others,  while 


75 


their  own  hearts  are  cold  and  frozen.  These  only, 
who  are  experimentally  acquainted  with  importunity, 
can  form  any  proper  idea  of  it ;  and  even  these  can- 
not express  what  they  feel.  The  Scriptures  give 
various  descriptions  of  importunity  in  prayer,  both  to 
open  up  the  nature  of  it,  and  make  the  tried  saint 
know  that  others  have  been  reduced  to  equal  ex- 
tremity. It  is  called  a  wrestling  with  God,  and  refu- 
sing to  let  him  go  without  the  blessing ;  a  stirring  up 
ourselves  to  take  hold  of  him,  and  giving  him  no  rest ; 
never  holding  our  peace  day  nor  night,  and  not  keep- 
ing silence ;  a  pouring  out  the  heart,  and  laying  it 
open  before  God. 

It  is  often  exemplified :  Jacob  wrestled ;  Moses 
cried  ;  and  David  roared,  and  made  a  noise.  Christ 
himself  was  most  fervent  and  importunate  "in  the 
days  of  his  flesh,  when  he  offered  up  prayers,  and 
supplications,  with  strong  crying  and  tears,  unto  him 
that  was  able  to  save  him  from  death."  It  is  alto- 
gether opposite  to  cold,  languid  desires,  and  heart 
wandering.  The  soul  collects  herself,  brings  every 
faculty  into  action,  and  with  united  energy,  makes 
fervent  application  to  God.  With  the  eye  of  the 
mind  fixed  on  the  blessing,  the  importunate  believer 
strongly  desires  it;  his  hope  is  filled  with  expectation, 
and  faith  urges  the  divine  promise.  The  affections 
unite  with  the  other  faculties  of  the  soul,  and  all  that 
is  within  the  believer  is  stirred  up  to  seek  the  Lord. 

2.  This  importunity,  in  every  instance,  flows  chiefly 
from  a  sense  of  need.  This  is  evidently  supposed  in 
the  instances  adduced  by  Christ.  Application  is 
made  at  midnight  by  a  friend  for  loaves,  because  a 


76 


traveller  of  his  acquaintance  had  stopped  at  his 
house,  and  was  in  need,  not  only  of  refreshing  sleep, 
but  of  something  to  eat  after  the  fatigue  of  his  jour- 
ney:  he  had  nothing  to  set  before  him,  and  therefore 
must  have  some  loaves.  Absolute  necessity  was  the 
only  plea  for  troubling  him  at  such  an  unseasonable 
hour.  A  young  child  has  nothing  of  his  own,  and 
depends  on  his  father.  Gnawing  hunger  makes  him 
cry,  and  the  father  gives  him  food  convenient  for 
him. 

In  the  nature  of  things,  necessity  chiefly  produces 
importunity.  Abundantly  supplied  at  home,  the  rich 
never  think  of  begging  at  his  neighbour's  door.  The 
sinner,  who  "  is  rich  and  increased  in  goods,  and 
standing  in  need  of  nothing,"  will  never  make  impor- 
tunate application  to  God.  From  the  throne  of  grace 
God  has  nothing  to  give  to  a  sinner  except  grace,  an 
article  invariably  despised  by  the  rich,  and  esteemed 
only  by  the  indigent.  It  is  a  feeling  sense  of  this 
which  makes  him  apply  with  fervency  for  that  mercy 
which  is  rich  and  free. 

The  same  sense  of  need  which  brings  the  sinner 
at  first  to  the  throne  of  grace,  in  every  after  period 
keeps  him  at  it.  The  saint,  who  is  emptied  from 
vessel  to  vessel,  will  be  the  most  fervent  and  impor- 
tunate. When  David  was  reduced  to  the  greatest 
straits,  he  was  most  fervent  in  prayer.  When  Paul 
was  buffeted  by  the  messenger  of  Satan,  he  besought 
the  Lord  thrice.  When  the  saint  is  at  ease,  and 
waxes  fat,  he  is  ready  to  forget  God;  but  pinched 
anew,  he  cries  as  in  months  past.  One  reason  why 
the  Lord  keeps  his  people  poor  and  needy  is,  because 


77 


he  wants  to  hear  often  from  them,  and  maintain 
fellowship ;  and  in  the  opposite  situation  they  would 
be  estranged.  It  is  not  meant  to  divest  love  of  every 
degree  of  influence  on  the  soul  in  her  importunate 
addresses  to  God.  Love  constrains  to  the  perform- 
ance of  duty;  but  the  believer's  love  is  commonly  so 
languid  as  to  stand  in  need  of  the  powerful  motive  of 
necessity  to  co-operate  in  giving  life  and  vigour  to 
his  faint  and  languishing  desires :  and  at  his  first 
application  he  always  feels  the  force  of  need  power- 
fully driving  him  to  God,  before  he  is  acquainted  with 
the  influence  of  love  sweetly  drawing  him. 

3.  Importunity  in  prayer  must  always  be  learned 
in  Christ's  school.  John  taught  his  disciples;  and 
Christ  taught  his.  We  must  know  from  the  word  that 
it  is  allowed,  and  we  can  learn  only  by  the  inward 
revelation  of  the  Holy  Spirit  how  to  reduce  it  to 
practice.  It  is  Christ's  design  in  this  passage  to 
acquaint  us  with  the  nature  of  importunity,  and 
open  up  the  encouragement  which  sinners  have  to 
apply  to  him.  It  is  amazing  condescension  in  him 
who  is  rich,  not  only  to  supply  the  poor,  though  at 
the  expense  of  becoming  poor  himself,  but  to  instruct 
them  to  apply  to  him,  and  teach  them  the  art  of  beg- 
ging. Many  methods  has  Christ  taken  to  instruct 
sinners  in  the  duty  of  prayer.  The  whole  word  of 
God  is  of  use  to  direct  us.  Taken  in  bulk  it  is  a 
revelation  of  grace,  exhibiting  a  God  of  grace  to 
the  sinner  as  a  suitable  portion,  and  of  easy  access. 
Distributed  into  its  different  parts,  the  divine  word 
teaches  the  exercise  of  prayer.  Sometimes  it  com- 
mands it;  and  at  other  times  threatens  the  neglect 


78 


with  condign  punishment.  He  who  calls  us  to  pray 
without  ceasing,  assures  us  that  all  the  nations  that 
forget  to  seek  God  shall  be  turned  into  hell.  The 
history  of  the  saints  affords  many  valuable  lessons 
about  the  necessity  and  success  of  importunate 
prayer.  The  promises  set  before  us  the  blessings 
to  be  sought,  and  the  encouragement  we  have  to 
apply  for  them.  Divine  ordinances,  like  Christ  and 
John,  still  teach  men  to  pray,  and  often  they  have 
been  so  blessed,  "  that  he  who  came  to  scoff,  remained 
to  pray."  Providences  also,  and  especially  afflicting 
dispensations,  are  designed  to  acquaint  us  with  our 
need,  and  bring  us  to  importunity.  At  our  wit's  end, 
brought  low,  and  cast  into  the  depths,  we  cry  to  God, 
and  in  our  afflictions  we  seek  him  early.  God's  usual 
way  is,  to  bring  sinners  into  the  wilderness,  and 
there  allure  them. 

Besides,  Christ  seconds  his  external  instructions 
with  the  inward  efficacious  teaching  of  his  Holy  Spi- 
rit. He  impresses  the  sinner's  heart  at  first  with  the 
evil  of  sin,  the  weight  of  the  curse,  the  danger  of  hell, 
and  his  own  inability  to  do  any  thing  for  deliverance; 
and  thus  brings  him  to  cry  for  mercy.  In  all  the 
Christian's  journey,  the  Holy  Ghost  impresses  his 
mind  with  a  sense  of  his  absolute  need  of  this  and 
the  other  blessing — of  his  inability  to  break  the  power 
of  sin,  oppose  temptation,  perform  duty,  extricate 
himself  from  extreme  difficulty,  or  vanquish  death. 
Thus  impressed,  he  feels  that  he  cannot  do  without 
God,  and  says,  "  My  soul,  wait  thou  only  upon  God : 
for  my  expectation  is  from  him.  He  only  is  my  rock, 
and  my  salvation ;  he  is  my  defence :  I  shall  not  be 


79 


moved."  Thus,  in  his  first  and  future  applications, 
unable  to  help  himself,  and  disappointed  by  all  the 
creatures,  the  language  of  his  heart  is,  as  in  Psal.  cxlii. 
4,  "  I  looked  on  my  right-hand,  and  beheld,  but  there 
was  no  man  that  would  know  me ;  refuge  failed  me ; 
no  man  cared  for  my  soul.  I  cried  unto  thee,  O 
Lord ;  I  said.  Thou  art  my  refuge  and  my  portion  in 
the  land  of  the  living.  Attend  unto  my  cry,  for  I  am 
brought  very  low;  deliver  me  from  my  persecutors, 
for  they  are  stronger  than  I.  Bring  my  soul  out  of 
prison,  that  I  may  praise  thy  name." 

4.  It  is  highly  pleasing  to  God.  We  cannot  hesi- 
tate about  this  when  we  recollect  that  it  is  taught  by 
Christ.  The  duty  concerning  which  he  gives  outward 
instruction,  and  which  he  makes  effectual  by  his 
Spirit,  must  be  acceptable  to  the  Father.  There  is 
no  duty  which  Christ  urged  more  frequently  when  in 
this  world,  or  the  nature  of  which  he  more  explicitly 
and  carefully  explained ;  which  is  a  full  proof  how 
much  it  honours  God,  is  acceptable  in  his  sight,  and 
how  beneficial  it  is  to  men.  It  is  the  believer's  great 
resource,  and  ever  at  hand ;  and  the  right  perform- 
ance of  every  other  duty  will  stand  or  fall  in  propor- 
tion to  his  fervency  at  the  throne  of  grace. 

We  are  commanded  not  to  draw  near  with  the  lips 
only,  but  to  honour  God  with  the  heart ;  and  impor- 
tunity proves  that  prayer  is  heart-work.  The  fervent 
wrestler  will  hang  about  God's  hand,  like  the  child 
about  his  father,  refusing  to  let  him  go.  Importunity 
glorifies  the  divine  perfections.  It  can  appeal  to 
God's  omniscience  about  sincerity,  as  it  pours  out  the 
heart  before  him.    It  reflects  honour  on  his  goodness 


80 


and  benevolence,  as  it  will  not  go  away  without  the 
blessing.  It  eminently  magnifies  his  faithfiilness,  as 
it  embraces  the  promise,  holds  it  fast,  and  must  have 
it  accomplished. 

The  very  wrestling  of  believers  is  acceptable  to 
God.  Though  he  perfectly  knows  all  their  wants 
and  complaints,  yet  he  listens  with  complacency  to 
the  voice  of  their  supplications.  He  has  such  plea- 
sure in  the  fervent  exercises  of  his  people,  that  no 
believing  cry  is  unobserved ;  every  sigh  is  noticed, 
their  secret  groanings  are  before  him,  and  he  puts  their 
tears  in  his  bottle.  Nothing  is  sweeter  in  his  nostrils 
than  the  fervent  prayers  of  the  saints :  they  are  the 
production  of  his  own  Spirit,  the  operation  of  his 
own  grace,  and  the  application  of  his  own  children 
crying,  Abba,  Father:  they  are  supplications  for 
blessings  which  he  delights  to  give.  They  are  the 
means  of  drawing  down  mercy  to  the  sinner,  and 
raising  up  the  heart  to  God.  They  are  valuable 
articles  sent  to  heaven  beforehand,  there  to  be  turned 
into  eternal  songs  of  praise. 

5.  Importunity  in  prayer  will  certainly  prevail. 
This  is  often  expressly  asserted  in  Scripture.  Hear 
the  Lord's  own  words,  Isa.  xli.  17,  18,  "  When  the 
poor  and  needy  seek  water,  and  there  is  none,  and 
their  tongue  faileth  for  thirst,  I  the  Lord  will  hear 
them,  I,  the  God  of  Israel,  will  not  forsake  them.  I 
will  open  rivers  in  high  places,  and  fountains  in  the 
midst  of  the  valleys:  I  will  make  the  wilderness  a  pool 
of  water,  and  the  dry  land  springs  of  water."  Also 
chap.  xlv.  19,  "I  said  not  unto  the  seed  of  Jacob, 
Seek  ye  me  in  vain."     David,  knowing  that  God's 


81 


name  was  the  Hearer  of  Prayer,  said  all  flesh  should 
come  to  him,  and  he  came  himself,  believing  that 
he  "  will  regard  the  prayer  of  the  destitute."  No 
words  can  be  more  explicit  than  these  in  the  chapter 
where  our  text  lies :  "  And  I  say  unto  you.  Ask,  and 
it  shall  be  given  you;  seek,  and  ye  shall  find ;  knock, 
and  it  shall  be  opened  unto  you.  For  every  one  that 
asketh  receiveth ;  and  he  that  seeketh  findeth ;  and 
to  him  that  knocketh  it  shall  be  opened." 

It  is  the  very  design  of  the  text  to  give  us  gracious 
assurance  that  importunate  prayer  will  prevail ;  and 
it  is  given  in  a  remarkable  and  forcible  manner. 
Christ  does  not  give  us  a  bare  intimation,  or  hopeful 
insinuation,  that  there  is  a  probability  of  success,  as 
in  Zeph.  ii.  3,  "  Seek  ye  the  Lord,  all  ye  meek  of  the 
earth,  which  have  wrought  his  judgment,  seek  righ- 
teousness, seek  meekness ;  it  may  be  ye  shall  be  hid 
in  the  day  of  the  Lord's  anger:"  or  in  Joel  ii.  14, 
"  Who  knoweth  if  he  will  return,  and  repent,  and  leave 
a  blessing  behind  him."  These  are  what  we  might 
call  kind  hints,  or  half  promises.  But  in  the  passages 
quoted  above,  and  many  others,  the  assurance  that 
prayer  will  prevail  is  expressed  in  promises  which  are 
full,  absolute,  and  most  explicit.  Faith  relying  upon 
these,  can  do  wonders.  In  the  text  Christ  goes  farther. 
He  proves,  by  the  most  convincing  arguments  and 
clear  demonstration,  that  prayer  shall  prevail.  He 
contends  with  our  unbelief,  and  disputes  with  our 
fears ;  and  in  such  a  way  that  if  we  have  any  faith, 
we  might  almost  say,  sense  or  reason,  we  must  be 
shut  up  to  believe  that  God  will  hear  our  cries.     The 

11 


82 


manner  in  which  Christ  assures  us  might  have  been 
introduced  in  these  words,  "  Come,,  and  let  us  reason 
together; — If  ye  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  children,  how  much  more  shall 
your  heavenly  Father  give  the  Holy  Spirit  to  them 
that  ask  him  ?" 

The  same  truth  is  taught  in  a  similar  manner  in 
that  parable,  Luke  xviii.  which  he  spake  that  men 
should  pray  always,  and  not  faint.  There  was  a 
certain  judge  who  neither  feared  God,  nor  regarded 
man.  A  poor  widow,  oppressed  with  her  foes,  ap- 
plied to  him  for  deliverance,  and  sought  to  be  avenged 
of  her  adversary.  Equally  a  stranger  to  justice  and 
pity,  he  continued  deaf  for  a  long  time.  Though 
every  higher  motive  was  without  influence,  at  last, 
"  because  this  widow  troubleth  me,"  said  he,  "  I  will 
avenge  her,  lest  by  her  continual  coming  she  weary 
me."  With  infinite  propriety  and  force  does  Christ 
argue  from  the  prevalence  of  the  widow's  continued 
application  to  one  of  such  a  wretched  character,,  to  the 
certain  success  of  the  saints'  application  to  a  merciful 
and  loving  God,,  who  spared  not  his  Son,  but  delivered 
him  up  for  them  all,  in  the  following  beautiful  and 
comfortable  question  and  answer:  "And  shall  not 
God  avenge  his  own  elect,  who  cry  day  and  night  to 
him,  though  he  bear  long  with  them  }  I  tell  you  that 
he  will  avenge  them  speedily." 

11.  The  next  thing  in  the  method  was.  To  open  up 
the  encouragement  to  importunity  in  prayer  set  be- 
fore us  in  the  text.     This  may  be  divided  into  two 


83 


branches ;  first,  These  words  are  full  of  encourage- 
ment as  spoken  by  Christ ;  and,  secondly.  As  containing 
in  themselves  a  most  gracious  assurance  of  success. 

First,  we  have  great  encouragement  to  prayer,  if 
we  consider  these  words  as  spoken  by  Christ. — Here 
we  may  observe  the  following  things  ; 

1.  When  the  poor  and  needy  hear  any  thing  which 
appears  to  encourage  them,  they  justly  reckon  it  of 
great  importance  to  know  who  said  it,  and  on  what 
grounds.  The  case  is  the  same  with  the  man  who 
feels  himself  spiritually  poor.  When  the  awakened 
sinner,  or  the  dejected  saint,  hear  of  any  thing  appa- 
rently for  their  comfort  or  encouragement,  they 
ardently  desire  to  know  if  there  is  any  truth  in  it,  and 
if  the  speaker  be  a  person  of  known  veracity.  For 
this,  among  other  reasons,  the  divine  message  by  the 
inspired  writers  is  often  introduced  in  these  words, 
so  much  calculated  for  confirmation,  "  Thus  saith  the 
Lord."  Christ  proceeded  on  the  same  grounds  when 
he  introduced  himself  thus,  "  Verily,  verily,  I  say  unto 
you."  The  encouragement  in  this  text  is  spoken  by 
one  who  neither  could  nor  would  deceive.  Christ  was 
sent  of  God  as  the  great  teacher,  to  reveal  the  Fa- 
ther's mind,  and  was  equal  to  the  work,  having  been  in 
his  bosom  from  all  eternity.  Thus  qualified,  he  could 
with  precision  declare  what  the  Father  was  willing  to 
bestow  on  all  who  would  apply  to  him.  He  is  the  faith- 
ful and  true  Witness,  and  came  to  declare  that  eternal 
counsel  between  him  and  his  Father,  in  which  every 
thing  was  adjusted  concerning  the  various  blessings  to 
be  bestowed,  the  manner  in  which  they  should  be 
conferred,  and  the  time  of  communicating  them. 


84 


The  words  of  Christ  may  be  depended  on ;  and  to 
give  them  their  just  weight,  we  should  carefully 
remember  who  and  what  he  is.  He  is  the  true  God 
in  our  nature.  Though  equal  with  God,  in  order  to 
atone  for  sinners  as  their  High  Priest,  and  teach  them 
as  their  great  Prophet,  he  took  their  nature  upon 
him,  and  in  common  with  the  rest  of  the  children 
was  a  partaker  of  flesh  and  blood.  Great  was  his 
love  to  his  disciples,  and  he  always  declared  to  them 
what  was  infinitely  for  their  advantage.  Thus  they 
had  the  highest  reason  to  take  encouragement  from 
the  assurance  in  the  text  as  the  words  of  their  best 
friend.  Justly  here,  as  elsewhere,  might  he  say, 
"  Counsel  is  mine,  and  sound  wisdom;  I  am  under- 
standing :  my  mouth  shall  speak  truth,  and  the  words 
of  my  mouth  are  in  righteousness." 

2.  These  words   afford   great   encouragement   to 
prayer,  if  we  consider  them  as  spoken  by  Christ  in  his 
state  of  humiliation.     Then  he  was  a  pattern  to  the 
believer,  who  must  be  in  this  world  as  Christ  was  in 
it.     When  he  affirmed  that  the  Father  would  give  the 
Spirit  to  such  as  ask  him,  he  spake  from  experience. 
Under  all  his  sufferings,  he  applied  to  Him  for  help ; 
and  was   heard   in  that  he  feared.     Once    he    de- 
clared, that  had  he  prayed  to  his  Father  he  would 
have  sent  him  legions  of  angels ;  and  he  always  had 
whatever  his  lips  did  crave.     Christ  himself  had  great 
need  for  the  Holy  Ghost.     He  was  unparalleled  for 
greatness  of  sin  by  imputation,  for  peculiar  tempta- 
tions, arduous  work,  and  extreme  sufferings.     Under 
all  these,  every  thing  he  did  and  suffered  was  through 
the  eternal  Spirit  bestowed  by  his  Father. 


85 


We  have  the  same  encouragement  to  ask  the  Holy 
Spirit  which  Christ  had.  He  and  his  people  are  one. 
While  God  is  his  God  and  Father,  he  is  the  God  and 
Father  of  every  believer  in  him.  The  promises  of 
the  Spirit,  and  other  blessings,  are  the  same  to  him 
and  to  us.  They  were  all  originally  made  to  him. 
They  are  sealed  in  his  blood,  are  yea  and  amen  in 
him,  and  flow  to  sinners  with  the  strongest  confirm- 
ation. In  this  view  the  text  is  as  if  Christ  had  said, 
•*  I  stand  greatly  in  need  of  divine  influences ;  I  have 
applied  to  my  Father  for  the  Spirit ;  he  has  heard  my 
cry :  in  this  as  in  other  things  I  have  set  you  an 
example  :  be  sure  to  follow  the  same  course,  and  you 
will  experience  the  same  success;  for  the  Father 
himself  loveth  you." 

3.  They  are  very  encouraging  as  spoken  by  Christ 
when  he  was  opening  the  only  channel  in  which  the 
Holy  Spirit  and  his  influences  could  flow  to  sinners. 
He  was  then  working  out  that  righteousness  which 
removed  all  the  obstacles  which  prevented  the  effu- 
sion of  the  Holy  Ghost.  All  the  children  of  Adam 
had  contracted  a  debt  of  obedience  and  suffering 
which  they  could  never  pay ;  and  being  guilty,  they 
lay  under  the  curse.  God  will  by  no  means  clear  the 
guilty.  Two  cannot  walk  together  unless  they  be 
agreed.  In  this  situation  it  was  impossible  that  God 
could  pour  out  his  Spirit,  or  confer  any  saving  bless- 
ing. In  his  love  the  Lord  Jesus  assumed  our  nature, 
stood  in  our  place,  and  paid  our  debt.  Divine  justice 
being  thus  satisfied,  and  the  law  magnified,  saving 
blessings  flow  to  sinners  with  facility,  propriety,  and 
continuance,  as  streams  from  a  fountain. 


86 


This  channel  Christ  was  now  opening.  It  was 
opened  in  his  eternal  stipulation.  It  was  more  visi- 
bly opened  in  the  typical  sacrifices ;  and  he  was  now 
w^alking  through  the  land  of  Judea  as  "  the  Lamb  of 
God  which  taketh  aw  ay  the  sins  of  the  w  orld."  All 
his  suflferings  w^ere  a  part  of  that  righteousness  which 
he  finished  on  the  cross.  His  bloody  baptism  w  as 
ever  in  his  eye  and  his  heart.  Well  might  he  assure 
his  disciples  that  his  Father  would  give  the  Spirit. 

In  figurative  language  he  was  at  that  time  fitting 
out  the  ladder  which  opened  the  communication 
between  heaven  and  earth,  and  on  which  not  only  the 
angels  ascended  and  descended ;  but  on  which  the 
Holy  Ghost  descended  to  take  possession  of  the  hearts 
of  sinners,  and  implant  his  grace;  and  on  which  he 
would  make  their  fervent  breathings  after  spiritual 
blessings  ascend,  and  their  souls  also  at  death,  con- 
ducted by  himself  and  under  the  tuition  of  angels. 
Thus  employed,  w  ith  great  propriety  might  Christ 
assure  them  that,  if  they  would  ask,  they  would 
receive  the  Spirit,  especially  as  he  always  taught 
them  to  pray  in  his  own  name,  saying,  "  Whatsoever," 
from  the  greatest  blessing  to  the  least,  "  ye  shall  ask 
in  my  name,  I  will  do  it." 

4.  They  afford  great  encouragement,  if  we  consi- 
der them  as  spoken  by  Christ,  when  he  and  his  Fa- 
ther were  directly  and  immediately  giving  the  most 
illustrious  and  incontestable  proof  of  love  and  faith- 
fulness. When  God  had  "  sent  his  Son  into  the 
w^orld,  made  of  a  woman,  made  under  the  law,  that 
we  might  receive  the  adoption  of  sons,"  there  was  the 
highest  reason  to  conclude  that  he  would  also  "  send 


07 


forth  the  Spirit  of  his  Son  into  our  licarls,  crying 
Abba,  Father."  When  Christ  had  actually  come, 
and  in  the  likeness  of  sinful  ilesh  was  undergoint;-  a 
life  of  sorrow  and  sufTering,  we  might  with  certainty 
conclude  that  no  other  blessing  was  too  great  for  us 
to  ask,  or  God  to  bestow.  In  this  manner  did  the 
apostle  argue,  Rom.  viii.  32,  "  He  that  spared  not  his 
own  Son,  but  delivered  him  up  for  us  all,  how  shall  he 
not  with  him  also  freely  give  us  all  things  ?"  The 
death  of  Christ  is  every  where  justly  mentioned  as 
the  most  illustrious  display  of  divine  love:  thus  rea- 
sons the  apostle,  Rom.  v.  6 — 10,  "  For  when  we  were 
yet  without  strength,  in  due  time  Christ  died  for  the 
ungodly.  For  scarcely  for  a  righteous  man  will  one 
die ;  yet  peradventure  for  a  good  man  some  would 
even  dare  to  die.  But  God  commendeth  his  love 
towards  us,  in  that  wliile  we  were  yet  sinners,  Christ 
died  for  us.  Much  more  then,  being  now  justified  hy 
his  blood,  we  shall  be  saved  from  wrath  through 
him."  Could  such  an  extraordinary  event  be  found 
among  men,  as  a  person  dying  out  of  generosity  for 
anotiier,  still  it  would  fall  infinitely  short  of  Christ 
laying  down  his  life  for  sinners.  The  apostle  John 
asserts  the  same  thing  in  his  first  epistle,  chap.  iv.  10, 
"  Herein  is  love,  not  that  we  loved  God,  but  that  he 
loved  us,  and  sent  his  Son  to  be  the  propitiation  for 
our  sins." 

Justly  miglit  Christ  assure  them  that  they  would 
receive  the  Spirit,  when  he  made  this  assurance  in 
his  human  nature  in  the  land  of  Judea.  The  force  of 
his  reasoning  is.  If  the  promise  of  God's  sending  his 
Son  into  the  world  has  been  fulfilled,  no  other  promise 


88 


can  fail.  In  a  particular  manner  the  promise  of 
sending  the  Spirit  cannot  fail,  because  Christ's  com- 
ing and  death  would  be  of  no  avail  without  Him. 
Sanctification  is  as  necessary  as  justification ;  and  in 
vain  is  redemption  purchased  unless  it  be  powerfully 
applied.  It  is  as  if  Christ  had  said,  "  As  sure  as  you 
see  me  here  actually  come  in  the  flesh;  as  sure  as  my 
Father  sent  the  Holy  Ghost  at  my  baptism,  when  he 
descended  like  a  dove  and  rested  on  me :  as  sure 
will  he  give  the  Holy  Spirit  to  them  that  ask  him. 
Without  him,  my  work  and  the  Father's  purpose  of 
love  would  be  of  no  avail :  and  to  the  end  of  the 
world,  because  I  have  been  in  it  making  an  end  of 
transgression,  the  Holy  Spirit  will  be  given  to  them 
that  ask  him." 

5.  They  are  full  of  encouragement,  as  spoken  by 
Christ  upon  a  special  and  appropriate  occasion. 
Every  word  he  ever  spake  was  calculated  to  minister 
grace  to  the  hearers.  He  always  spake  in  a  manner 
becoming  his  native  dignity ;  but  his  word  at  certain 
times  deserved  the  highest  attention,  and  should  never 
be  forgotten.  He  had  been  employed  in  addressing 
his  Father  for  the  blessings  which  he  stood  in  need 
of  for  himself  and  his  members.  Prayer  being  ended, 
application  was  made  to  him  by  his  disciples  that  he 
would  teach  them  to  pray.  They  had  not  only  their 
own  souls  at  stake,  but  were  to  teach  all  nations  the 
method  of  salvation.  On  this  important  occasion  he 
taught  them  that  form  of  prayer  recorded  in  the  fore- 
going verses,  which  was  to  be  of  standing  use  to  the 
^nd  of  the  world.  This  prayer  has  always  been  justly 
admired,  and  often  explained.     Then  he   declared 


89 


this  encouraging  promise  of  the  Spirit.  It  is  as  if  he 
had  said,  "  You  want  to  be  taught  how  to  pray :  the 
sum  of  all  that  you  need  is  included  in  these  six  peti- 
tions :  let  them  be  revolved  in  your  mind,  and  sent 
up  to  our  Father :  you  will  often  find  yourselves  in  a 
frame  of  heart  by  no  means  suited  to  these  petitions ; 
and  will  be  tempted  to  give  over  the  great  duty  :  to 
bring  you  to  a  suitable  frame  of  heart,  to  make  your 
faith  and  affections  in  some  measure  correspond  to 
your  language,  and  to  enable  you  to  resist  every 
temptation  to  give  over  or  faint,  I  conclude  my  in- 
struction concerning  prayer  by  assuring  you  that  my 
Father  will  give  the  Holy  Spirit  to  them  that  ask 
him." 

6.  They  are  most  encouraging,  because,  while 
spoken  by  Christ,  they  may  also  be  viewed  as  the 
words  of  the  Father,  and  Holy  Spirit  himself.  Often 
persons  who  interest  themselves  about  soul  concerns 
are  apt  to  think  well  of  Christ,  but  more  harshly  of 
his  Father.  A  gloom  pervades  their  mind  when  they 
think  on  the  Father  pouring  out  his  wrath  on  his  own 
Son,  and  giving  him  up  to  the  death ;  but  they  allow 
that  the  love  of  Christ  is  beyond  doubt  and  above 
parallel.  It  might  occur  to  the  mind,  especially 
in  a  desponding  hour,  that  the  encouragement  would 
have  been  complete  had  the  promise  of  the  Spirit 
been  made  by  the  Father  himself  The  express 
voice  of  Jehovah  the  Father  could  not  in  the  least 
degree  have  increased  the  encouragement.  Christ 
and  his  Father  are  one.  The  Father  bore  honour- 
able testimony  to  his  Son  in  all  his  services  and  suf- 
fering ;  and  especially  at  Jordan  and  the  mount  of 

12 


90 


transfiguration.  Christ  himself  is  the  everlasting 
Father,  as  well  as  the  Child  given.  Whatever  is  the 
express  promise  of  one  of  the  Persons  in  the  adorable 
Trinity,  is  not  to  be  considered  as  promised  by  that 
one  exclusive  of  the  other  two ;  but  every  promise 
made  by  a  Divine  Person  is  to  be  considered  as  one 
single  act  of  the  Divine  will,  which  is  the  same  in  all 
the  three  Persons  in  the  Godhead. 

Thus  too  they  are  the  words  of  the  Holy  Spirit 
himself.  They  are  left  on  record  by  his  inspiration. 
In  this  ^dew  he  either  promises  himself,  or  concurs 
with  Christ  in  this  comfortable  assurance,  as  he  was 
a  concurring  party  in  that  great  transaction  in  the 
counsel  of  peace  between  the  Father  and  the  Son. 
Once  more, 

7.  These  words  cannot  but  be  encouraging,  as 
Christ  had  a  certain  and  proper  claim  to  the  influ- 
ences of  the  Holy  Spirit  as  the  reward  of  the  great 
work  which  he  was  now  carrying  on,  and  was  soon  to 
finish.  He  had  an  indisputable  title  to  every  article 
pertaining  to  eternal  life,  according  to  the  terms  of 
the  everlasting  covenant  entered  into  by  him  and  his 
Father.  If  he  could  say  with  propriety,  "  I  will  that 
they  also  whom  thou  hast  given  me  be  with  me  where 
I  am,  that^  they  may  behold  my  glory,  which  thou  hast 
given  me ;"  He  might  also  say,  I  will  that  they  may 
have  the  Holy  Spirit  poured  out  upon  them  to  pre- 
pare them  for  that  glorious  sight.  Leaving  the  other 
parts  of  this  subject  to  another  opportunity,  we  shall 
conclude  with  the  follovi^ing  reflections : 

1.  This  subject  informs  us  how  much  Ave  are  in- 
debted to  Christ.    In  him  God  is  reconciled.    Through 


91 


him  the  Holy  Ghost  flows  to  sinners.  In  him  we  are 
accepted  and  brought  into  the  relation  of  children. 
He  has  purchased  some  blessings,  and  opened  the 
channel  for  all.  The  promises  stand  sure  in  him. 
He  instructs  us  in  the  nature  of  prayer,  and  answers 
every  believing  petition.  He  opens  up  the  unspeak- 
able encouragement  which  sinners  have  to  apply  to 
the  throne  of  grace.  He  invites  and  beseeches 
gospel  hearers  to  receive  his  righteousness  and  sal- 
vation. 

2.  We  may  also  learn  how  inexcusable  gospel 
hearers  are  if  they  continue  without  the  Spirit.  He 
is  promised  to  them  that  ask  him,  and  in  the  most 
absolute  and  unconditional  manner.  We  have  the 
strongest  assurance  that  the  promises  will  be  accom- 
plished to  all  who  make  application:  Christ  hath 
opened  the  channel,  and  the  Holy  Ghost  actually 
comes  near,  in  word  and  ordinances,  seeking  admission 
into  the  heart ;  and  if  he  does  not  enter,  it  is  certain 
he  is  quenched  and  refused.  Believers  might  have 
greater  measures  of  the  influences  of  the  Spirit ;  but 
they  grieve  him  through  security  and  carelessness. 

In  fine,  we  may  see  the  amiable  character  in  which 
the  Gospel  exhibits  God.  He  is  the  Father  of  our 
Lord  Jesus  Christ,  and  our  Father  in  him.  We  should 
come  with  confidence.  If  sinners  cannot  call  him 
their  own  Father,  they  may  apply  to  him  as  the  Father 
of  Christ.  We  shall  apply  to  him  in  this  endearing 
character,  which  would  mightily  tend  to  beget  and 
increase  faith,  love,  and  hope.  We  should  revolve 
in  our  minds  the  bowels  of  a  father,  and  never  forget 


92 


that,  were  the  love  and  affection  of  all  human  parents 
collected  into  one  breast,  still  the  love  of  that  person 
would  be  cruelty,  compared  with  the  love  and  tender 
mercies  of  our  heavenly  Father. 


SERMON  IV. 


LUKE  XI.  13. 


If  ye  then^  being  evil,  know  how  to  give  good  gifts  unto 
your  children :  hoiv  much  more  shall  your  heavenly  Father 
give  the  Spirit  to  them  that  ask  him  ? 

W  E  can  never  look  into  the  sacred  page,  but  we 
will  find  encouragement  to  the  chdef  of  sinners,  and 
consolation  to  the  least  of  saints.  Dreadful  as  the 
malady  of  sin  is,  the  Scriptures  exhibit  an  adequate 
remedy.  Christ,  the  eternal  Son  of  God,  is  there  set 
forth  crucified  before  us.  He  is  offered  to  all,  and  it 
"is  a  faithful  saying,  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  the  chief  of 
sinners."  The  Gospel  is  still  what  it  was  proclaimed 
to  be  at  the  incarnation  of  the  Saviour,  "  Glad  tidings 
of  great  joy,  which  shall  be  to  all  people."  Christ  is 
able  to  save  to  the  uttermost :  and  the  vilest  miscre- 
ant that  ever  applied  to  him  Avas  not  rejected.  The 
divine  word  is  replete  with  consolation  to  every 
saint.  It  proclaims,  as  with  a  loud  voice,  "  Comfort 
ye,  comfort  ye  my  people !"  Time  cannot  unfold, 
nor  eternity  exhaust,  the  strong  consolation  provided 
for  believers.  While  many  texts  are  filled  with  con- 
solation, words  can  scarcely  convey  greater  grounds 
'>f  i^y  than  these  in  this,  "  If  ye  then,  being  evil. 


94 


know  how  to  give  good  gifts  unto  your  children :  how 
much  more  shall  your  heavenly  Father  give  the  Spirit 
fo  them  that  ask  him  ?"  They  convey  ideas  congenial 
to  the  human  heart ;  and  we  can  scarcely  hear  the 
sound  without  feeling  the  force  of  the  sentiment. 

Having  said  something  concerning  that  importunity 
in  prayer  which  will  be  successful,  we  have  already 
entered  upon  the  encouragement  to  fervent  prayer 
offered  in  the  text.  It  was  divided  into  two  branches. 
The  text  is  filled  with  encouragement,  considered 
both  as  the  words  of  Christ  to  his  disciples,  and  as  they 
contain,  in  themselves,  a  gracious  assurance  of  success, 
when  saints  apply  for  the  Holy  Spirit  to  their  heavenly 
Father.  Having  discussed  the  first  of  these,  we  now 
proceed  to  the  second ;  and  we  will  find  the  most 
convincing  arguments,  that,  if  we  seek  the  Holy  Spi- 
rit, we  shall  not  seek  him  in  vain. 

The  following  are  a  specimen  of  the  grounds  of 
faith  contained  in  the  text,  which,  when  believed,  will 
produce  consolation. 

1.  Other  children  are  supplied  by  their  father,  and 
your  Father  will  surely  supply  you.  The  relation 
between  the  father  and  the  child  is  one  of  the  most 
endearing,  and  the  dependance  of  the  child  upon  his 
father  is  natural.  Depraved  as  human  nature  is, 
there  are  comparatively  few  instances  of  cruelty  in  a 
parent  to  his  own  offspring;  but  there  are  many 
instances  of  an  excess  of  fondness  leading  to  im- 
proper indulgence.  It  will  commonly  be  found  that 
the  heart  of  the  father  inclines  him  to  do  all  he  can 
to  provide  for  his  children,  and  make  them  as  easy 
and  comfortable  as  possible.     The  Lord  often  uses 


95 


this  figure  to  express  his  love  and  care,  and  encourage 
our  faith  and  trust ;  and  seems  to  delight  in  it.  By 
creation  the  whole  human  race  are  his  offspring,  and 
with  infinite  propriety  is  he  called  the  Father  of 
spirits.  He  is  the  Father  of  saints  in  a  more  noble 
and  excellent  sense.  They  receive  Christ,  and  are 
adopted  into  God's  family ;  for  "  as  many  as  received 
Him,  to  them  gave  he  power  to  become  the  sons  of 
God,  even  to  them  that  believe  on  his  name."  This 
is  a  most  dignified  relation,  and  "  is  an  act  of  God's 
grace,  whereby  we  are  received  into  the  number,  and 
have  a  right  to  all  the  privileges  of  the  sons  of  God." 
And  "  if  children,  then  heirs;  heirs  of  God,  and  joint 
heirs  with  Christ."  They  are  his  children  too,  as 
they  are  espoused  to  Christ,  and  "  born,  not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
of  God."  Except  they  were  born  anew,  they  could 
by  no  means  enter  into  the  kingdom  of  God ;  but 
they  are  begotten  again  unto  a  lively  hope,  and  are 
all  born  of  water  and  of  the  Spirit. 

No  creature,  not  the  highest  angel,  is  related  to 
God  in  such  a  near  and  noble  sense.  The  relative 
change  in  adoption,  and  the  real  in  regeneration,  are 
both  produced  in  a  wonderful  manner,  and  at  vast 
expense.  Seen  in  a  proper  light,  they  fill  the  heart 
with  wonder,  and  make  the  saint  exclaim,  "  Behold 
what  manner  of  love  the  Father  hath  bestowed  upon 
us  that  we  should  be  called  the  sons  of  God !"  Sup- 
posing an  earthly  parent,  possessed  of  all  the  qualifi- 
cations which  can  be  found  in  fallen  man,  or  even  of 
all  created  excellence ;  still  he  would  be  only  a  faint 
emblem  of  the  goodness  of  our  heavenly  Father.    If 


96 


a  child,  actuated  by  his  own,  and  persuaded  of  his 
father's  affection,  applies  to  him  for  what  he  needs, 
without  hesitation  or  doubt,  much  more  may  the 
Christian  believe  that  his  "  God  shall  supply  all  his 
wants."  That  astonishing  love  which  moved  God  to 
constitute  the  relation  through  the  death  of  his  own 
Son,  will,  without  controversy,  make  all  his  conduct 
to  the  saints  such  as  becomes  the  most  tender-hearted 
father.  "  The  young  lions  may  lack,  and  suffer  hun- 
ger ;  but  they  that  seek  the  Lord  shall  not  want  any 
good  thing." 

2.  Other  parents  are  evil,  and  yet  know  how  to  give 
good  gifts  to  their  children ;  your  Father  is  infinitely 
remote  from  all  evil,  and  is  goodness  itself,  and  there- 
fore will  give  the  Spirit  to  them  that  ask  him.  Earthly 
parents  in  their  natural  state  have  nothing  spiritually 
good,  and  yet,  from  affection,  supply  their  children. 
The  holiest  saints,  while  in  this  world,  have  much 
remaining  evil  about  them,  and  yet  make  strong  exer- 
tions to  perform  every  relative  duty,  and  especially 
to  provide  for  their  children.  That  evil  which  is  in 
men,  as  it  is  total  or  partial,  makes  them  in  propor- 
tion blind,  and  ignorant  of  what  is  good;  but,  in  the 
language  of  the  context,  they  can  still  distinguish 
between  bread  and  a  stone,  a  fish  and  a  serpent, 
nourishing  food  and  powerful  poison.  Infinitely  more 
will  Divine  wisdom  perfectly  discern  what  would  be 
beneficial  or  baneful  to  the  saints,  and  dispose  God 
to  bestow  the  one,  and  preserve  from  the  other,  ^s 
evil,  earthly  parents  are  possessed  of  a  selfish  disposi- 
tion, and  sometimes  do,  and  are  always  liable  to,  fail 
in  parental  duty.     The  sluggard  prefers  his  own  ease 


9t 


to  the  happiness  of  his  child,  and,  not  providing  for 
his  own,  often  reduces  them  to  beggary.  Where 
either  the  life  of  a  parent  or  his  child  is  in  the  balance, 
sometimes  the  parent  prefers  his  own  life  to  that  of 
his  child.  We  have  heard  that  "  the  hands  of  the 
pitiful  women  have  sodden  their  own  children  to  be 
meat,"  in  an  awful  calamity.  Selfishness  is  infinitely 
distant  from  God,  and  it  would  be  blasphemy  to 
ascribe  it  to  him  in  the  least  degree.  Without  solici- 
tation, and  from  all  eternity,  his  thoughts  were  occu- 
pied about  providing  for  his  own.  He  chose  them  in 
Christ,  and  secured  their  happiness  in  his  glorious 
purpose.  He  parted  with  what  was  dearest  to  him 
that  they  might  be  saved.  The  eternal  Son  came 
from  the  bosom  of  the  Father,  and  the  sword  of 
justice  was  sheathed  in  his  bowels,  that  they  might 
touch  the  sceptre  of  mercy.  In  the  great  impending 
calamity  of  divine  wrath,  his  life  went  for  theirs.  As 
God  spared  not  his  Son,  neither  does  he  spare  any 
pains  that  they  may  be  brought  to  Christ,  and  their 
spiritual  happiness  promoted.  From  eternity  he 
prepared  mansions  for  them  in  heaven,  which,  after 
their  momentary  afflictions  are  ended,  they  shall 
inhabit  to  all  eternity,  Jls  evil,  men  may  do  wrong, 
rather  than  right,  and  mai/  act  from  improper  motives* 
They  may  caress  when  they  should  correct,  and 
"  chasten  after  their  own  pleasure,"  without  a  single 
eye  to  the  benefit  of  the  child.  God  always  acts  from 
motives  worthy  of  himself  He  never  errs  either 
about  mercy  or  trial.  He  never  mistakes  the  one  for 
the  other,  or  sends  a  disproportionate  measure  of 
either.    He  7iever  afflicts  willingly,  and  onh/  when  there 

13 


98 


is  a  need  6e,  and  always  "  for  our  profit,  that  we  might 
be  partakers  of  his  holiness."  By  a  wonderful  con- 
junction of  wisdom  and  love,  he  takes  the  sting  out  of 
afflictions,  and  makes  them  mercies,  so  that  "  all  the 
paths  of  the  Lord  are  mercy  and  truth,  unto  such  as 
keep  his  covenant  and  his  testimonies."  As  in  a  well 
mingled  potion  every  ingredient  joins  to  give  virtue 
to  the  whole,  that  the  salutary  effect  may  be  pro- 
duced ;  so  all  things  in  the  believer's  lot  are  mea- 
sured out  with  infinite  propriety,  and  jointly  work 
together  for  his  good.  As  evil,  there  will  always  be  a 
tincture  of  cruelty,  and  "  a  woman  may  forget  her 
sucking  child,  and  not  have  compassion  on  the  son  of 
her  womb ;"  and  some  will  always  be  found  "  with- 
out natural  affection ;"  yet,  in  general,  earthly  parents 
will  give  good  gifts  to  their  children.  God  is  good, 
and  we  may  apply  to  him  with  the  strongest  confi- 
dence for  all  we  need. 

The  reasoning  here  is  most  conclusive :  if  persons, 
with  so  much  evil  about  them,  know  to  give  good 
gifts  to  their  children,  infinitely  more  will  the  Lord, 
who  has  not  the  shadow  of  these  ills,  give  what  is 
good  to  his  people.  "  He  giveth  to  the  beast  his 
food,  and  to  the  young  ravens  which  cry;  he  taketh 
pleasure  in  them  that  fear  him,  in  those  who  hope  in 
his  mercy."  Every  tender-hearted  parent,  and  every 
loving  and  beloved  child,  must  feel  the  force  of  this 
reasoning.  The  child  knows  with  what  love  and  un- 
shaken confidence  he  applies  to  his  father;  and  the 
father  with  what  complacency  he  supplies  his  child. 

3.  Earthly  parents,  though  evil,  are  moved  by  the 
helpless  and  needy  situation  of  their  children,  and  their 


99 


application  for  relief;  much  more  will  your  Father  be 
attentive  to  your  fervent  and  importunate  cries. 

Children,  when  they  come  into  this  world,  can  do 
nothing  for  themselves;  and  without  the  care  of 
others  would  perish.  God  has  implanted  strong 
affection  in  parents  for  the  preservation  of  their 
offspring.  The  child,  by  looks,  signs,  and  language, 
as  soon  as  capable  of  them,  expresses  dependance  on 
his  parent,  and  every  expression  is  a  powerful  claim 
on  the  Father's  love,  touches  his  heart,  and  makes 
him  endeavour  to  supply  the  wants  of  his  child.  The 
parent's  eye  beholding  the  helpless  situation  of  the 
child,  affects  the  heart,  and  the  cry  for  pity  and  relief 
moves  his  bowels. 

Never  did  the  sight  of  misery  move  the  human 
heart  so  much,  as  God  was  moved  by  the  foresight 
of  the  deplorable  situation  of  his  people  from  eternity. 
He  thought  on  us  in  our  low  estate,  and  provided 
ample  supply.  In  time,  the  sight  of  our  actual  misery 
has  inclined  him  to  supply  our  wants,  and  grant  deli- 
verance. Often  he  has  said,  "  I  have  seen,  I  have  seen 
the  affliction  of  my  people,  and  I  have  heard  their 
groaning,  and  am  come  down  to  deliver  them."  Be- 
lievers, knowing  this,  have  often  prayed  with  David, 
"  Look  upon  mine  affliction,  and  my  pain,  and  forgive 
all  my  sins ;  and  look  thou  upon  me,  and  be  merciful 
unto  me,  as  thou  usest  to  do  unto  these  that  love  thy 
name." 

If  the  sight  of  misery  and  want  touches  the  heart  of 
our  Father  in  heaven;  every  cry  of  the  believing 
goul  is  a  strong  claim  upon  him  for  deliverance.  It 
18  the  cry  of  absolute  need  (I  am  poor  and  needy.) 


100 


It  is  the  cry  of  hope  rejecting  every  other  quarter, 
and  seeking  rehef  from  God  alone.  The  godly  are 
encouraged  in  this  apphcation,  by  his  love,  grace, 
and  faithfulness  pledged  in  his  promises.  While  the 
Lord  is  ready  to  help,  he  has  infinite  complacency  in 
the  very  prayers  of  his  people,  when  they  pour  out 
their  hearts  before  him.  If  then  an  earthly  parent, 
though  evil,  is  affected  with  the  wants,  and  listens  to 
the  cries  of  his  children,  much  more  will  God  take 
notice  of  all  the  wants  of  his  children,  and  answer 
their  cries,  especially  as  these  cries  are  sent  up  in 
Christ's  name,  under  the  direction,  and  by  the  aid  and 
influence  of  the  Holy  Spirit. 

4.  Other  children  apply  for  something  to  support 
the  natural  life  ;  you  apply  for  support  to  the  spiritual 
Earthly  parents  can  only  provide  effectually  for  that 
life  which  may  perish  after  the  most  suitable  and 
abundant  supply  of  bread  or  of  fishes ;  and,  at  best, 
can  only  continue  for  a  few  years.  No  doubt  all  pro- 
fessing parents  should,  and  some  will,  have  a  greater 
concern  for  the  eternal  than  for  the  temporal  welfare 
of  their  children;  but  Christ  in  this  text  has  the  na- 
tural life  and  its  support  chiefly  in  his  eye.  If  earthly 
parents  will  make  such  vigorous  exertions  for  a  life 
which  may  come  to  an  end  in  a  moment,  and,  at  most, 
can  only  be  of  short  duration ;  much  more  will  a  God 
of  grace  make  suitable  provision  for  the  spiritual  life 
of  his  children,  which  is  endless  as  eternity.  Besides, 
the  natural  life  may  be  spent  in  Satan's  service ; 
while  the  spiritual  is  glorifying  to  God  in  every  stage 
here,  and  will  bring  a  perfect  revenue  of  glory  to  him 
hereafter.    To  hurt,  or  not  promote  as  far  as  possible. 


101 


the  natural  life  would  prove  the  parent  hard-hearted, 
and  reflect  on  him  for  want  of  affection ;  but  it  would 
reflect  infinitely  more  on  the  love,  grace,  and  faith- 
fulness of  God  not  to  perfect  the  good  work  which  he 
has  begun  in  the  hearts  of  the  saints.  If  God  did  not 
give  every  thing  necessary  for  the  hourly  preserva- 
tion, and  daily  increase  of  the  life  of  grace,  Satan, 
and  other  enemies,  would  say,  that  he  had  forsaken 
the  work  of  his  hands,  either  for  want  of  love  to  his 
people,  or  because  he  was  not  able  to  introduce  them 
into  the  Land  of  Promise.  Earthly  parents,  if  they 
could,  would  preserve  the  life  of  their  children,  and 
would  prevent  that  bitter  sorrow  that  arises  from  the 
death  of  a  first-born.  All  that  believe  in  Christ,  and 
are  the  children  of  God,  shall  never  die,  and  natural 
death,  which  is  more  properly  a  falling  asleep  in 
Jesus,  brings  them  to  that  land  where  death  never 
enters,  and  where  life  is  in  perfection.  We  have 
many  and  strong  assurances  that  God  will  keep  the 
believer  every  moment,  preserve  his  soul  in  life,  give 
every  thing  necessary  for  spiritual  nourishment,  and 
bring  it  to  perfection  at  last :  for  he  hath  said,  "  I  will 
never  leave  thee,  nor  forsake  thee ;"  and  we  may  say, 
"  This  God  is  our  God,  and  our  guide  to  death ;  and 
though  flesh  and  heart  fail,  God  is  the  strength  of  our 
heart  and  our  portion  for  ever:  thus  the  righteous 
shall  hold  on  his  way,  and  he  that  has  clean  hands 
shall  wax  stronger  and  stronger." 

5.  It  is  also  eminently  for  the  encouragement  of  the 
saints  that  they  apply  to  one  who  is  their  heavenly 
Father.  Children  often  apply  to  earthly  parents  in 
vain.    The  supply  sought  is  above  their  power.    The 


102 


joung  child  sinking  under  the  power  of  disease  looks 
with  wishful  eye,  and  lisps  out  his  complaint  to  his 
parent :  but  in  vain.  Gladly  would  the  father  break 
the  force  of  the  disease,  administer  immediate  relief, 
and  restore  health ;  but  he  finds  it  beyond  his  reach. 
The  disease  baffles  medicine,  makes  rapid  progress, 
and  threatens  immediate  dissolution.  Every  look  of 
the  dying  child  pierces  the  parent's  heart,  and  makes 
his  pain  as  pungent  as  if  he  himself  laboured  under 
the  disease.  Often  has  a  parent  seen  his  child  pining 
away  for  want,  and  "  asking  bread,  and  no  one 
breaking  it  unto  him."  To  have  afforded  supply 
would  have  been  the  joy  of  his  heart,  but  alas  he 
could  not.  Ejected  from  her  master's  house,  Hagar 
heard  the  cries  of  her  child,  whom  she  had  cast  under 
the  shrubs  to  die.  Unable  to  witness  the  painful 
sight,  she  turned  away,  removed  to  some  distance, 
and  wept  aloud. 

With  God  all  things  are  possible.  No  strait  is  too 
great  for  him.  He  is  able  to  supply  all  the  wants  of 
his  children,  and  they  can  never  apply  to  him  in  vain. 
He  is  in  heaven,  and  does  whatsoever  pleases  him. 
No  possible  title  can  prove  a  greater  antidote  to  unbe- 
lieving fears,  or  a  greater  help  to  faith  and  hope  than 
that  of  "  heavenly  Father."  The  term  Father  secures 
affection  and  good  will ;  and  the  character  heavenly 
proves  his  almighty  power.  Inimitably  beautiful,  and 
unspeakably  comforting,  are  the  words  of  the  Psalmist, 
"  A  father  of  the  fatherless,  and  a  judge  of  the  widow, 
is  God  in  his  holy  habitation."  There  is  a  conjunc- 
tion of  every  thing  encouraging  to  faith,  or  productive 
of  comfort,  in  this  title  our  heavenly  Father.    We  are 


103 


not  called  to  apply  to  him  merely  as  Lord  of  Host», 
King  of  Glory,  or  Judge  of  the  whole  earth ;  but  as 
our  Father  in  heaven.  The  best  of  earthly  parents 
are  fickle^  and  may  change.  Their  affection  may 
abate,  and  often  has  abated,  sometimes  with,  at  other 
times  without,  provocation.  Our  heavenly  Father  is 
of  one  mind,  and  changes  not.  His  love  is  immutable, 
and  his  power  unabated.  His  ear  is  never  heavy  that 
he  cannot  hear  the  cries  of  his  children,  and  his  arra 
is  not  shortened  that  he  cannot  save  and  supply  them ; 
and  therefore  they  may  always  apply  with  confi- 
dence. 

6.  We  only  add  in  the  last  place,  that  whatever 
encouragement  children  may  have  in  applying  to 
their  earthly  parents,  believers  have  infinitely  greater 
when  they  apply  to  their  Father  in  heaven.  This  is 
implied  when  Christ  says,  "  How  much  more  shall  your 
heavenly  Father  give  the  Spirit  to  them  that  ask 
him.'"'  The  saint  has  often  seen  the  day  when  it 
would  have  comforted  his  heart,  if  he  could  have  ap- 
prehended that  there  was  the  very  least  degree  of  father- 
ly love  in  God  towards  him.  Recollecting  the  kind- 
ness of  his  earthly  parent,  and  how  readily  he  sup- 
plied him  in  his  straits,  it  would  have  cheered  his 
heart,  and  produced  a  ray  of  hope  in  his  benighted 
mind,  could  he  have,  on  good  grounds,  entertained 
the  thought  that  God  loved  him  at  all,  though  much 
less,  instead  of  much  more,  than  his  earthly  father  : 
but,  impressed  with  a  sense  of  his  great  guilt,  and 
dreadful  provocation,  he  is  ready  to  apprehend  that 
God  cannot  take  the  least  favourable  notice  of  him. 
In  this  sad  situation,  like  the  prodigal,  he  would  be 


104 


glad  to  be  treated  as  a  hired  servant  instead  of  a  son ; 
but  the  gracious  reception  given  to  the  prodigal  justi- 
fied Christ's  expression  when  he  said  "  How  much 
more  shall  your  heavenly  Father  give  the  Spirit  to 
them  that  ask  him  ?" 

Often  during  the  Christian's  course,  as  well  as 
when  he  is  first  awakened,  he  would  be  ready  to 
reckon  it  sufficient  encouragement  could  he  be  per- 
suaded that  God  had  a  degree  of  love  to  him  equal 
to  what  he  always  found  in  his  earthly  father,  to 
whom  he  never  applied  in  vain  for  any  relief  which 
was  in  his  power.  He  always  found  that  the  least 
hint  and  the  earliest  notice  were  enough  to  awaken 
the  bowels  of  affection  in  his  earthly  father.  He  did 
not  need  to  wait  and  plead  with  him ;  but,  reduced 
to  great  straits,  and  having  made  fervent  application 
to  God,  and  still  not  delivered,  he  is  ready  to  say,  as 
in  Isai.  xlix.  14,  "  The  Lord  hath  forsaken  me,  and 
my  Lord  hath  forgotten  me."  Repeating  his  applica- 
tion, and  still  in  great  extremity,  he  exclaims,  in  the 
language  of  the  same  prophet,  "  Where  is  thy  zeal 
and  thy  strength,  the  sounding  of  thy  bowels,  and  of 
thy  mercies  towards  me  }  are  they  restrained  ?"  He 
cries  out,  could  it  be  thus  with  me  if  God  had  love  to 
me  equal  to  that  of  my  earthly  father !  David,  Psal. 
ciii.  13.  set  God's  love  in  that  proportion,  and  rejoiced 
in  it,  "  Like  as  a  father  pitieth  his  children,  so  the 
Lord  pitieth  them  that  fear  him."  But  this  text  ex- 
hibits more  grace  when  Christ  says.  How  much  more. 
Here  is  full  measure,  pressed  down,  shaken  together, 
and  running  over  beyond  all  comparison ;  and  how 
much  beyond  comparison  none  can  tell.    Whatever 


105 


May  we  turn  our  thoughts,  with  Chfist  we  tnay  justly 
say,  How  much  more  ! 

If  earthly  parents  know  to  give  good  gifts  unto  their 
children,  how  much  more  does  an  infinitely  wise  God 
know  what  is  good  for  his  people  ?  The  wisest  and 
most  circumspect  among  earthly  parents,  however 
provident,  may  be,  and  often  are,  mistaken.  Their 
wisdom  falls  short  of  their  intention ;  and  they  hurt 
when  they  design  to  help.  Like  blind  Isaac,  they 
may  do  the  opposite  of  what  they  intended.  Our 
heavenly  Father  perfectly  knows  what  is  good  for  us, 
and  what  will  directly  promote  our  best  interest. 

As  God  knows  infinitely  better  than  our  earthly 
parents,  he  is  infinitely  more  abk  to  supply  all  our 
wants.  The  creatures  are  poor,  empty,  and  insuffi- 
cient ;  but  in  our  heavenly  Father's  house  there  is 
bread  enough  and  to  spare.  He  always  says  to  his 
people,  "  Open  your  mouth  wide,  and  I  will  fill  it." 
In  one  word,  the  love  of  an  earthly  parent  bears  no 
proportion  to  the  love  of  God.  The  love  of  the 
creature  is  weak,  languid,  and  cold,  compared  with 
God's.     "  God  is  love  !" 

Indeed  the  encouragement  here  is  very  great,  and 
upon  hearing  it,  persons,  if  not  wholly  unconcerned, 
will  be  ready  to  ask  who  they  are  that  may  take  the 
comfort  of  it  ? — This  leads  to 

III.  Show  who  may,  with  confidence  and  propriety, 
take  the  comfort  of  the  encouragement  in  the  text. 

1.  Surely  every  believer  may  do  it  whatever  his 
condition  be.     If  he  is  high  in  faith  and  hope,  and 

U 


lOG 


not  hesitating  about  his  interest  in  Christ,  neither  will 
he  doubt  the  love  of  his  heavenly  Father,  But  though 
he  should  have  declined,  and  it  should  not  be  with 
him  as  in  months  past,  still  these  words  are  filled  with 
consolation.  An  earthly  parent  does  not  cast  off  or 
disinherit  his  child  even  for  great  offences,  and  surely 
the  Lord  will  not  forsake  his  people.  Though  sin 
should  greatly  prevail,  the  Lord  foresaw  every 
offence,  and  when  he  first  bestowed  his  grace,  where 
sin  had  abounded,  grace  did  superabundantly 
abound ;  and  believers,  at  their  worst,  may  say  with 
the  apostle,  Rom.  v.  10,  "  For  if  when  we  were  ene- 
mies, we  were  reconciled  to  God  by  the  death  of  his 
Son,  much  more,  being  reconciled,  we  shall  be  saved 
by  his  life."  The  greatest  sins  did  not  prevent  the 
first  saving  effects  of  his  love,  and  they  shall  not  ob- 
struct the  continued  fruits  of  it.  Though  the  Chris- 
tian should  be  walking  in  darkness,  and  without  light, 
still  he  should  trust  in  God  as  his  heavenly  Father. 
The  saint,  at  his  worst,  is  in  Christ,  and  possessed  of 
his  Spirit,  and  though  his  comforting  influences  may 
be  suspended  for  a  season,  yet  he  remains  in  and  with 
the  believer.  His  love  to  God  may  abate  and  wax 
cold,  but  the  Lord's  love  to  him  is  unchanging.  Thus 
lively  or  declining,  strong  or  weak  in  faith,  enjoying 
greater  or  less  measures  of  divine  influences,  walking 
in  darkness  or  in  the  light  of  the  Lord's  countenance, 
in  prosperity  or  adversity,  living  or  dying,  the  saint 
should  take  the  comfort  in  this  text,  and  believe  that 
divine  love  infinitely  exceeds  the  love  of  all  or  any  of 
the  creatures :  and  he  should  resolve  and  say  with 
,Tob,  "  Though  he  slay  me,  yet  will  I  trust  in  him,"  or 


107 


with  the  Church  in  a  very  dejected  frame,  "  Doubtless 
thou  art  our  Father,  though  Abraham  be  ignorant  of 
us,  and  Israel  acknowledge  us  not;  thou,  O  Lord,  art 
our  Father;  our  Redeemer;  thy  name  is  from  ever- 
lasting." 

2.  All  may  take  the  encouragement  in  this  text 
who  aim  at  asking.  Christ  says,  your  heavenly  Father 
will  give  the  Spirit  to  them  that  ask  him.  If  they  try 
prayer,  though  their  language  should  be  broken,  and 
without  any  fluency ;  though  they  should  scarcely  be 
able  to  clothe  their  desires  with  language  at  all,  or 
even  to  utter  their  groans,  still  they  may  take  the 
comfort  in  the  text.  Though  their  prayers  should  be 
attended  with  much  heart  wandering,  and  in  their 
own  apprehension  the  effect  of  necessity,  rather  than 
flowing  from  faith  or  love  :  though  with  the  publican 
they  scarcely  can  lift  up  their  eyes  to  heaven,  still 
this  text  speaks  encouragement  to  them.  In  brief,  let 
their  sins  be  ever  so  many  and  strong,  let  Satan  sug- 
gest that  they  are  the  chief  of  sinners,  yet  if  they 
have  any  desire  for  pardoning  mercy,  or  any  saving 
blessing,  that  desire  in  God's  sight  is  asking,  and  he 
will  give  the  Holy  Spirit  to  them  that  ask. 

3.  All  who  are  needy  should  consider  the  text  as 
replete  with  comfort  to  them.  As  already  noticed, 
the  similitudes  which  Christ  uses  are  drawn  from  ne- 
cessity. Need  made  the  man  apply  to  his  friend  for 
loaves,  and  from  the  same  principle  the  child  asked 
bread.  All  mankind  are  poor  and  needy.  They 
lost  their  stock  in  the  first  head,  and  are  still  squan- 
dering away  their  opportunities  and  privileges,  in  a 
country  far  from  God  and  happiness,  and  living  upon 


108 


husks ;  if  treasuring  up  wrath  and  hastening  the  worst 
of  deaths  be  entitled  to  that  name.    The  greatest  part, 
however,  have  the  superadded  misery  of  being  en- 
tirely ignorant  and  insensible  of  their  necessities ;  and 
therefore,  will  not  ask  supply.     But  if  there  are  any 
so  happy  as  to  have  their  eyes  opened  to  their  true 
condition,  and  are  sensible  of  their  wants,  this  text  is 
fraught  with  consolation  to  them.     Some  have  such  a 
sense  of  their  needs,  and  see  them  to  be  so  numerous, 
if  not  innumerable,  that  this  in  itself  is  apt  to  dis- 
courage them.     But  there  is  no  alternative :  either 
God  must  supply  their  wants,  or  they  must  eternally 
sink  under  the  weight  of  them.     Application  to  the 
creature  for  relief  is  wicked  and  vain.     Cursed  is  the 
man  that  trusteth  in  man,  and  maketh  flesh  his  arm. 
The  creatures   are   broken  cisterns,  which  neither 
have  nor  can  contain  water.     God  is  the  fountain  of 
living  waters.     He  is  able  to  supply  our  every  want. 
He  has  promised  to  do  it,  and  he  has  revealed  his 
promise  that  we  may  ask.     The  more  numerous  our 
wants  are,  and  the  deeper  a  sense  we  have  of  them, 
we  should  ask  the  oftener,  and  with  the  greater  fer- 
vency.    They  will  all  be  compensated  by  the  Holy 
Spirit,   and   our  heavenly   Father  will  give  Him  to 
them  that  ask. 

4.  It  is  standing  encouragement  to  a// gospel  hearers 
without  exception.  We  may  point  it  out  as  very  ap- 
plicable and  comforting  to  different  classes  of  gospel 
hearers;  but  it  must  not  be  confined  to  persons  of 
any  particular  description  whatever.  Sinners  without 
exception  hearing  the  gospel  stand  in  need  of  salva- 
tion, the  Holy  Spirit,  and  every  saving  blessing ;  and 


109 


these  are  set  before  them  in  the  Gospel,  and  the  Holy 
Ghost  strives  to  take  possession  of  their  heart.  What 
God  offers,  sinners  may  seek  and  take.  If  they  seek 
and  ask,  they  fall  under  the  description  in  the  last 
particular.  If  they  do  not  ask  they  are  most  inex- 
cusable. 

Some  object  that  the  blessing  here  promised  is  sus- 
pended oti  the  condition  of  asking.    Supposing  it  were  so, 
there  cannot  be  an  easier  condition  or  lower  terms. 
The   beggar  can  ask  when  he  can  neither  buy  nor 
merit.     All  who  are  careless  about  asking,  or  con- 
sider the  condition  (as  they  call  it)  hard  and  imprac- 
ticable, and  on  that  account  let  it  alone,  are  also 
careless  about  the  Holy  Spirit  himself    A  deep  sense 
of  need  or  great  concern  will  make  persons  try  to  ask, 
without  waiting  to  inquire  whether  they  can  ask  in  a 
right  manner  or  not.     But  if  it  be  still  urged,  that  we 
are  called  to  ask  the  Holy  Spirit,  and  that  we  cannot 
ask  any  thing  aright  ////  he  be  in  us.     Though  this  be 
true,  yet  his  help  is  not  always  to  be  expected,  or 
depended  upon  prior  to  our  aims  at  duty.     The  man 
who   sits  down   determined  to  do   nothing   till  the 
Spirit  be  poured  from  on  high,  awfully  tempts  the 
Lord.     Beautiful  and  emphatic  is  the  Divine  direc- 
tion, 1  Chron.  xxii.  1 6,  "  Arise,  and  be  doing,  and  the 
Lord  be  with  thee."    Though  we  cannot  pray  aright 
without  the  help  of  the  Spirit,  the  obligation  is  still 
binding.     Sinners  appear  to  be  in  a  sad  dilemma :  if 
they  do  not  pray,  they  sin  by  omitting  plain  duty : 
if  they  do.,  their  prayer  is  sin  as  performed  in  a  wrong 
manner.     Blessed  be  the  Lord  there  is  a  third  way. 


no 


Tliej  are  neither  under  necessity  to  pray  without  the 
Spirit,  nor  to  let  it  alone.  They  ought  immediately 
to  go  to  Christ  and  receive  him ;  and  receiving  him 
the  Holy  Spirit  will  be  given  unto  them. 

If  it  be  still  objected,  that  it  lessens  the  comfort 
.when  the  Holy  Spirit  is  promised  only  to  them  that 
ask,  and  asking  made  a  condition  ;  we  would  answer, 
that  what  is  here  promised  on  an  apparent  condition, 
is  elsewhere  promised  in  the  most  absolute  manner, 
and  without  any  condition,  or  the  least  appearance  of 
it.  Say,  Arminians,  on  what  condition  is  that  promise 
suspended,  Ezek.  xxxvi.  2.'3 — 28,  "  Then  will  I  sprin- 
kle clean  w  ater  upon  you,  and  ye  shall  be  clean : 
from  all  your  filthiness,  and  from  all  your  idols  will  I 
cleanse  you.  A  new  heart  also  will  I  give  you,  and  a 
new  spirit  will  I  put  within  you  :  and  I  will  take  away 
the  stony  heart  out  of  your  flesh,  and  I  will  give  you 
an  heart  of  flesh.  And  I  will  put  my  Spirit  within  you, 
and  cause  you  to  walk  in  my  statutes,  and  ye  shall 
keep  my  judgments,  and  do  them;  and  ye  shall  be 
my  people,  and  I  will  be  your  God."  What  is  the 
condition  of  that  precious  promise,  Zech.  xii.  10,  "And 
I  will  pour  upon  the  house  of  David,  and  upon  the 
Inhabitants  of  Jerusalem,  the  spirit  of  grace  and  of 
supplications  ?"  Blessed  be  the  Lord,  the  constant 
language  of  the  covenant  of  promise  is,  I  will,  and  ye 
shall. 

Let  men  say  Avhat  they  will,  it  is  an  unspeakable 
mercy  that  the  Holy  Ghost  is  promised.  We  need 
him.  We  should  ask  him;  and  it  is  an  unfaihng 
source  of  consolation  that  our  heavenly  Father  will 


Ill 


give  the  Spirit  to  them  that  ask  him.  We  shall  now 
conclude  with  some  practical  improvement ;  and  from 
this  subject  we  may  learn, 

1.  The  true  nature  of  believing  prayer.  It  is  not 
that  low  and  despicable  exercise  whicli  some  affect 
to  call  it.  Many  look  on  such  as  are  often  employed 
in  this  duty,  as  possessed  of  a  vulgar  and  dastardly 
spirit.  This  text  places  prayer  in  its  true  light.  It 
is  the  application  of  the  children  of  God  to  their  Father^ 
through  Christy  for  the  Holy  Spirit,  the  greatest  of  all 
blessings.  Was  it  ever  reckoned  mean  or  improper 
for  children  to  apply  to  their  father  for  what  they 
stood  in  need  of?  And  must  the  children  of  God 
alone  be  charged  with  whim,  vulgarity,  and  madness, 
because  they  apply  regularly  to  God  Almighty  for 
what  they  need,  crying  Abba,  Father !  Viewing 
prayer  in  this  light,  we  may  safely  conclude  that  the 
excuses  commonly  offered  for  neglecting  this  duty 
are  not  the  tnie  ones.  Instead  of  neglecting  it  for 
want  of  time,  knowledge,  courage,  &;c.  men  evidently 
disregard  that  duty  because  they  are  ignorant  of  their 
true  situation,  insensible  of  their  need  of  the  Holy 
Spirit,  and  enemies  to  his  person,  and  his  great  v,  ork 
of  holiness:  they  neither  know  nor  love  God  as  their 
Father,  nor  are  concerned  about  the  salvation  of  their 
immortal  souls :  and  on  these  accounts  prayer  is  not 
congenial  to  their  hearts. 

2.  The  happiness  of  all  who  are  possessed  of  the 
Holy  Spirit.  He  is  the  greatest  gift  which  God  can 
bestow,  and  contains  the  most  valuable  treasure  in 
heaven  or  earth.  He  is  God  equal  Avith  the  Father. 
The  man  whose  heart  he  inhabits,  has  a  true  and  real 


112 


propriety  in  God ;  and,  so  to  speak,  has  power  ove? 
him  for  every  thing  that  is  for  the  real  good  of  his 
soul.  The  comforting  language  of  the  new  covenant 
is,  "  I  am  thy  God ;"  and  the  saint  must  be  happy. 

Besides,  the  Holy  Spirit,  where  he  is  given,  is  a 
sure  proof  that  many  blessings  have  been  already  be- 
stowed, and  a  certain  pledge  that  every  other  sfiall  be 
conferred  in  due  season.  He  is  a  proof  that  the 
person  in  whom  he  dwells  was  chosen  in  Christ,  and 
loved  with  an  everlasting  love ;  that  he  is  justified^ 
adopted,  and  born  again.  He  is  a  pledge  that  all 
necessary  grace,  holiness,  support,  and  comfort,  shall 
be  granted  here ;  and  that  glory  shall  be  conferred 
hereafter.  He  is  the  earnest  of  the  inheritance,  and 
an  earnest  of  equal  value  with  the  whole. 

3.  The  amazing  power  of  indwelling  sin.  Nothing 
can  break  the  power  of  unbelief,  and  other  corrup- 
tions, but  an  omnipotent  arm.  The  Holy  Ghost 
alone  can  change  the  heart,  quicken  the  dead  soul, 
unite  to  Christ,  implant  or  preserve  faith,  incline  id 
prayer  or  any  other  duty,  or  bring  to  suitable  per- 
formance. Naturally,  sinners  are  without  strength  for 
duty,  enemies  to  God,  and  under  the  power  of  Satanj 
and  the  Holy  Spirit  alone  can  strengthen  for  duty, 
reconcile  the  heart  to  God,  and  work  their  freedom 
from  their  foes.  Therefore  the  Father  has  promised 
him,  Christ  has  assured  us  that  he  will  be  given,  and 
calls  us  to  ask  him. 

4.  That  all,  and  especially  dejected  saints,  should 
carefully  consider  the  encouragement  afforded  in  this 
text  to  prayer.  Nothing  is  of  greater  importance  to 
the  Christian,  than  that  his  prayers  be  accepted,  and 


113 


answered.  He  is  often  in  the  duty,  and  earnestly 
desires  that  he  may  not  seek  in  vain.  Often  he  does 
not  see  his  prayers  immediately  answered,  and  Satan 
and  unbelief  suggest  that  they  are  rejected.  This  text 
affords  strong  consolation.  Christ  assures  him  that 
his  prayers  shall  be  heard.  God  is  his  father,  and 
pities  his  children.  The  promises  are  sealed  with 
the  blood  of  his  elder  brother,  who  has  redeemed  the 
inheritance,  and  procured  the  earnest.  The  Holy 
Ghost  himself  produces  in  their  hearts  the  desires 
which  they  feel^  and  will  not  disappoint  thenii. 

5.  This  subject  affords  the  strongest  arguments  foir 
resignation  to  the  Lord's  will  in  his  providential  dis- 
pensations. He  encourages  us  to  pray ;  he  hears  our 
cries ;  and  gives  us  the  Holy  Spirit.  If  m  any  in- 
stance that  which  we  seek  be  not  granted,  we  may 
w^ell  conclude  that  it  would  not  be  good  for  us.  If  we 
are  emptied  from  vessel  to  vessel,  it  is  surely  best. 
If  the  Father  has  given  his  Son /or  us,  and  his  Spirit 
to  us,  will  he  not  with  them  freely  give  us  all  things? 
Other  things  are  of  less  value,  and  if  they  could 
promote  his  purpose  of  love,  and  our  best  interest, 
they  would  not  be  withheld.  If  dejected  Christians 
could  only  believe  these  things,  their  "  mourning 
would  be  turned  into  dancing,  their  sackcloth  ex- 
changed for  gladness,  and  they  would  have  joy  un- 
speakable and  full  of  glory." 

6.  That  the  proportion  of  love  in  this  text  which  is 
so  encouraging,  and  justly  called  on  God's  part  "  Hoiv 
much  more^^^  loudly  calls  for  a  corresponding  return 
on  Our  part.  The  proportion  should  be  reciprocal.  If 
children  show  such  Jove  to  their  parents,  and  depend- 


114 


ance  upon  tbcm,  '•''How  much moi-e''''  should  the  hearts 
of  believers  be  filled  with  love  to  their  heavenly  Fa- 
ther. We  should  not  receive  with  one  measure,  and 
make  our  returns  with  another.  Our  confidence  in 
our  heavenly  Father  should  be  much  more  strong 
than  that  of  children  in  their  parents.  We  should 
open  our  hearts  to,  and  disburden  all  our  cares  on, 
our  heavenly  Father.  We  should  never  ask  these 
questions,  "  What  shall  we  eat:  what  shall  we  drink: 
and  wherewithal  shall  we  be  clothed  ?"  God's  child- 
ren are  the  objects  of  his  distinguishing  care,  and 
should  trust  his  special  promises. 

It  is  to  be  lamented,  however,  that  the  greatest  part 
of  Gospel  hearers,  instead  of  endeavouring  to  make  a 
suitable  return,  act  as  if  "  how  much  more"  on  God's 
part,  warranted  a  "  hoiv  much  less"  on  theirs :  so  that 
the  more  God  loves,  the  less  he  is  loved. 

Believers  should  apply  with  great  importunity  for 
the  Holy  Spirit.  They  should  apply  for  him  in  all 
his  different  characters,  and  especially  as  a  Spirit  of 
grace  and  supplications.  In  proportion  as  they  re- 
ceive him,  they  will  be  holy  and  humble,  prayerful 
and  comfortable. 

Some  object,  saying,  "  I  have  long  sought  the 
Holy  Spirit,  but  I  cannot  think  I  have  received  him:  if 
the  Lord  the  Spirit  were  with  me,  all  this  would  not 
have  befallen  me." 

We  would  answer,  Your  long  seeking,  and  your 
strong  desire,  are  evidences  in  your  favour.  It  is  a 
good  sign  when  persons  see  their  need  of  the  Spirit, 
and  seek  him  ;  and  are  filled  with  sorrow  when  they 
apprehend  that  they  have  not  received  him.    Many 


115 


enjoy  the  assistance  of  the  Holy  Spirit,  who  cannot 
be  persuaded  of  it.  The  pubhcan  had  a  great  mea- 
sure of  the  Spirit,  but  could  not  beheve  it  His 
prayer,  though  sliort,  had  every  evidence  of  being 
dictated  by  the  Holy  Ghost.  It  was  scriptural,  and 
the  earnest  desire  of  his  heart;  it  proceeded  from  a 
deep  sense  of  guilt  and  need,  and  was  accompanied 
with  great  reverence ;  it  was  suited  to  his  own  condi- 
tion, and  mingled  with  some  hope  that  the  Lord 
would  be  merciful:  in  his  application  he  was  self- 
emptied,  had  no  confidence  in  the  flesh,  and  sent  up 
his  prayer  in  the  name  of  Christ,  and  sought  mercy 
through  the  propitiation.  Thus  persons  may  have  the 
Spirit  without  being  sensible  of  it ;  and  though  any 
should  have  long  asked,  they  should  pray,  and  not 
faint.  The  Holy  Ghost  is  a  blessing  well  worth  the 
waiting  for. 

Others  object,  "  I  once  thought  I  had  the  Spirit ;  I 
could  pray,  and  that  duty  was  my  delight ;  I  longed 
for  ordinances,  and  loved  the  habitation  of  the  Lord's 
house ;  and  thought  I  was  refreshed,  strengthened, 
and  had  communion  with  the  head ;  now  it  is  other- 
wise ;  my  desires  are  faint,  and  my  lips  closed ;  ordi- 
nances are  dry  and  tasteless,  and  the  Lord  seems  to 
have  taken  away  his  Spirit  from  me." 

Perhaps  you  have  quenched  the  Spirit.  Inspect 
your  conduct.  Lament  after  the  Lord.  Cry  with 
much  aflfection.  Perhaps  he  has  withdrawn  in  sove- 
reignty. Wait  on  him.  Light  is  sown  for  the  righte- 
ous, and  shall  spring  up.  Full  enjoyment  is  reserved 
for  heaven.  The  day  will  break,  and  the  shadows 
fly  away. 


lid 


Sinners,  be  persuaded  to  seek  the  Spirit.  You 
greatly  need  him.  Without  him  you  can  perform  no 
duty  acceptably.  Without  him  you  hasten  on  your 
everlasting  ruin.  You  should  apply  to  God  as  your 
Father.  If  ever  you  begin  to  call  him  your  Father 
in  faith,  you  cannot  do  it  too  soon.  You  are  no  worse 
than  his  children  once  were.  Like  you,  they  were  of 
their  father  the  devil.  God  in  his  mercy  made  them 
take  thought  about  eternity.  They  cried,  and  he 
gave  them  the  Spirit.  While  you  have  the  same 
need,  you  have  the  same  call.  Improving  it,  you  will 
have  the  same  success.  You  have  the  same  encourage- 
ment, for  to  you  Christ  says,  "  If  ye,  then,  being  evil, 
know  how  to  give  good  gifts  to  your  children ;  how 
much  more  shall  your  heavenly  Father  give  the  Spirit 
to  them  that  ask  him," 


SERMON  V. 

II  CORINTHIANS  V.  11. 

Knowings  therefore^  the  terror  of  the  Lord,  we  persuade 

men, 

JL  AUL  was  uncommonly  diligent  in  his  Master's 
service.  He  could  say,  without  boasting,  I  laboured 
more  abundantly  than  others.  He  was  zealous  in 
propagating  the  faith  which  he  once  destroyed.  Much 
was  forgiven  him,  and  he  loved  much.  He  was  con- 
strained by  love,  and  felt  its  power  as  a  commanding 
principle.  He  was  greatly  impressed  with  the  im- 
portance of  death  and  eternity.  The  day  of  judgment 
was  most  momentous  in  his  eye,  and  he  always  spake 
of  it  with  peculiar  emphasis.  That  he  might  find 
mercy  of  the  Lord  in  that  day,  and  be  free  of  the 
blood  of  all  men ;  that  he  might  glorify  Christ,  and 
win  souls  to  him,  were  powerful  motives  to  diligence, 
made  him  patiently  endure  hardships,  and  count  no- 
thing dear  in  Christ's  service. 

When  false  apostles  pretended  to  equal  him  either 
in  doctrine,  zeal,  or  holiness,  he  condescended  on 
different  instances  of  his  sincerity  and  their  hypocrisy. 
But  if  persons  would  not  believe  him,  he  told  them 
there  was  a  day  coming  which  should  declare,  when 
the  secrets  of  all  hearts  would  be   revealed.     Im- 


118 


pressed  with  that  day  and  his  appearance  before 
Christ,  nothing  could  either  terrify  or  allure  him 
from  the  path  of  duty.  Having  asserted,  in  the  pre- 
ceding verse,  that  "  we  must  all  appear  before  the 
judgment-seat  of  Christ,  that  every  one  may  receive 
the  things  done  in  his  body,  according  to  that  he  hath 
done,  whether  it  be  good  or  bad,"  in  the  text  he 
makes  a  proper  improvement  of  that  solemn  subject. 
He  endeavours  to  persuade  men  to  fly  from  the  wrath 
to  come,  by  pointing  out  the  terror  of  the  Lord.  The 
connexion  between  this  and  the  foregoing  verse  is 
similar  to  another  declaration  in  his  former  epistle — 
"  Yea,  wo  is  unto  me  if  I  preach  not  the  gospel !" 
While  future  happiness  is  often  set  before  sinners  to 
prevail  with  them  to  come  to  Christ,  in  this  and  many 
other  passages,  the  great  danger  of  neglecting  salva- 
tion is  also  urged  as  a  powerful  motive. 

In  order  to  explain  this  text  we  shall  endeavour  to 
open  up  the  Terror  of  the  Lord; — the  Knowledge 
which  the  apostle  had  of  it; — and  the  Liprovement 
he  made  of  it — we  persuade  men; — and  thea  apply 
the  whole. 

I.  We  begin  by  opening  up  the  Terror  of  the 
Lord. 

The  first  idea  that  occurs  concerning  the  terror  of 
the  Lord,  is  the  terror  of  mind  which  a  guilty  criminal 
in  prison  has  when  he  thinks  of  and  anticipates  his 
trial  and  execution.  How  must  his  heart  throb  when 
he  hears  that  the  judge  is  arrived,  and  the  witnesses 
snmmoned   and   ready;  when   his   own   conscience 


119 


accuses,  and  warns  him  that  an  ignominious  deaths 
at  once  depriving  him  of  life  and  all  its  pleasures, 
will  certainly  be  the  issue  !  Could  any  point  out  to 
euch  a  one  a  possibility  of  escape,  with  what  avidity 
would  he  listen  to  every  word !  Paul  knew  this  to  be 
a  faint  emblem  of  the  situation  of  the  sinner  favoured 
with  the  means  of  grace,  and  therefore  endeavoured 
to  persuade  him.  But  there  is  a  melancholy  differ- 
ence between  the  criminal  to  be  tried  at  a  human 
court,  and  the  condemned  sinner  to  whom  Christ  is 
offered.  The  poor  sinner  neither  knows  nor  will 
believe  his  true  condition.  He  is  ignorant  of  the 
danger  of  that  eternal  ignominy  and  death  to  which 
he  is  exposed;  and  instead  of  prizing,  despises  the 
remedy.  He  is  unacquainted  with  the  true  character 
of  the  Judge,  who  is  omniscient,  inexorable,  and  the 
offended  party.  There  is  another  difference  of  great 
moment  which  deserves  our  attention :  other  judges 
ought  to  be  equally  steady  and  inflexible  before  the 
trial  as  in  the  time  of  it ;  but  the  great  Judge  of  the 
Gospel  hearer,  till  the  very  moment  of  the  trial,  is 
slow  to  anger,  and  beseeches  sinners  to  be  reconciled. 
He  sends  his  servants  to  the  streets  and  highways  to 
compel  sinners  to  come  in.  He  invites  and  persuades 
till  the  eleventh  hour.  But,  with  all  this  tenderness 
and  mercy,  he  certifies  them  that  if  they  now  refuse, 
and  are  found  enemies  at  that  day,  they  will  eternally 
feel  "  the  terror  of  the  Lord,"  which  they  are  now 
warned  to  avoid.  What  this  terror  is  will  appear  still 
more  evident  from  the  following  observations : 

1 .     This  terror  is  founded  in,  and  flows  from,  the 
holy  nature  of  the  Judge.     Some  things  depend  upon 


120 


the  M'ill  of  God ;  but  to  hate  and  punish  sin  is  essen- 
tial to  his  nature.  Whatever  some  have  said,  God  must 
surelj  punish  a  sinner  continuing  in  sin  so  far  as  not  to 
walk  with  him,  and  give  him  the  light  of  his  counte- 
nance. Two  cannot  walk  together  unless  they  are 
agreed.  If  life  lies  in  the  Lord's  favour,  to  be  eter- 
nally separated  from  the  fountain  of  life  is  in  itself  a 
great  punishment.  If  God  could  forgive  sin  without 
a  satisfaction,  how  did  he  give  his  own  Son  to  the 
death,  and  not  spare  him  ?  If  God  does  not  afflict 
men  willingly,  how  could  he  have  willingly  afflicted 
Christ  ?  If  there  had  been  any  other  plan  equally 
glorifying  to  the  divine  perfections,  we  may  safely 
conclude  that  God  would  have  adopted  it.  We  are 
sure  that  the  wages  of  sin  is  death  ;  that  the  Judge  of 
all  the  earth  will  do  right,  and  render  to  every  man 
according  to  his  works ;  and  that  God  will  by  no 
means  clear  the  guilty. 

Much  is  said  in  the  Scriptures  respecting  God's 
holiness  and  justice.  "  He  is  of  purer  eyes  than  to 
behold  evil,  and  cannot  look  on  iniquity."  "  Sin  is 
that  abominable  thing  which  he  hates ;"  and  "  he  is 
glorious  in  holiness."  Divine  holiness  is  that  attribute 
by  which  God  swears;  and  it  reflects  a  lustre  on  all 
his  other  perfections.  In  short,  the  primary  and  fun- 
damental reason  why  sinners  may  and  should  fear,  is 
because  God  is  a  holy  and  just  God. 

2.  This  terror  is  annexed  to  his  law  as  a  penalty. 
In  the  day  thou  eatest  thereof,  said  Jehovah,  thou 
shalt  surely  die.  Whether  penalties  are  essential  to 
a  law,  we  shall  not  expressly  determine;  but  the 
greatest  number  of  human  laws  have  them  annexed. 


121 


In  this,  perhaps,  more  than  in  other  things,  human 
lawgivers  have  followed  divine  example.  When  God 
entered  into  covenant  with  Adam,  he  threatened 
death  as  the  penal  sanction.  In  this  there  was  much 
mercy,  as  it  fairly  warned  him.  Besides,  fear  is  a 
powerful  principle  in  human  nature.  If  it  should  be 
said  that  innocent  Adam  could  not  fear,  or  that  that 
principle  was  inconsistent  with  his  state  of  perfection : 
what,  not  be  jealous  of  losing  the  good  he  had,  or 
have  an  holy  fear  lest  he  should  incur  the  punish- 
ment threatened !  It  is  of  the  greatest  importance 
here,  and  ought  to  be  carefully  observed,  that  the 
covenant  was  made  with  Adam,  not  for  himself  only, 
but  for  all  his  posterity :  that  it  stands  in  all  its 
unabated  force  to  every  one  who  is  %nder  it.  The 
common  phrase  of  the  covenant  of  works  being  bro- 
ken, only  signifies  that  Adam  broke  the  condition 
entitling  to  life,  which  by  no  means  invalidates  the 
curse  or  penalty  annexed.  God's  sentence  binding 
over  to  punishment,  stands  in  full  force  against  every 
sinner  Jwho  is  not  interested  in  the  covenant  of  grace. 
All  who  are  not  interested  in  the  righteousness  of  the 
Surety  are  under  the  curse  of  the  old  broken  cove- 
nant, and  have  contracted  a  debt  of  obedience  in 
Adam  their  representing  head,  to  which  they  are 
continually  adding  by  transgressing  the  law  as  a  rule 
of  duty,  and  which  they  can  never  pay  in  their  own 
persons ;  and  therefore,  if  they  continue  in  this  state, 
the  curse  will  fall  upon  them  in  all  its  weight.  This 
seems  evidently  included  in  what  the  apostle  wrote 
to  the  Romans,  (Rom.  iii.  19,  20,)  "  Now  we  know 
that  what  things  soever  the  law  saith,  it  saith  to  them 

16 


122 


who  are  under  the  law :  that  every  mouth  may  be 
stopped,  and  all  the  world  become  guilty  before  God. 
Therefore,  by  the  deeds  of  the  law  there  shall  no 
flesh  be  justified  in  his  sight :  for  by  the  law  is  the 
knowledge  of  sin."  And  also  in  what  he  wrote  to  the 
Galatians,  (chap.  iii.  10 — 12)  "  For  as  many  as  are  of 
the  works  of  the  law,  are  under  the  curse :  for  it  is 
written,  Cursed  is  every  one  that  continueth  not  in 
all  things  which  are  written  in  the  book  of  the  law 
to  do  them.  But  that  no  man  is  justified  by  the  law 
in  the  sight  of  God,  it  is  evident :  for,  The  just  shall 
live  by  faith.  And  the  law  is  not  of  faith :  but  the 
man  that  doeth  them  shall  live  in  them." 

3.  The  terror  of  the  Lord  is  more  fully  explained 
and  delineated  in  his  word,  and  chiefly  in  the  threat- 
enings.  It  has  been  often  said,  that  all  the  increasing 
light  of  the  gospel  is  only  an  unfolding  of  the  first 
promise.  In  it  we  have  the  Seed  of  the  woman,  and 
such  a  seed  as  could  do  more  than  Adam  in  innocence. 
With  all  his  holiness  and  perfection,  he  could  not 
resist  the  temptations  of  Satan,  but  fell  before  them ; 
the  Seed  of  the  woman  could  bruise  the  head  of  that 
cunning  adversary,  after  he  had  gained  complete 
victory  over  our  first  parents,  and  restore  the  image 
of  God  after  it  was  lost.  The  first  promise  was  a 
revelation  to  our  first  parents  of  the  covenant  of  grace, 
the  expiating  sacrifice  which  atoned  for  their  sin» 
and  the  garment  which  alone  could  screen  them  from 
divine  wrath.  In  hke  manner,  the  first  threatening 
contained  the  punishment  which  will  be  inflicted  on  ^^ 
those  who  die  under  the  curse ;  and  every  succeeding  \/ 
threatening  only  opens  up  the  contents  of  the  first. 


133 


If  it  should  be  objected,  that  there  are  few  stripes 
and  many;  and  that  it  will  be  more  tolerable  for  one 
place  than  another;  we  might  answer,  that  the  pe- 
nalty of  God's  law  is  the  just  punishment;  and  if 
eating  the  forbidden  tree  deserved  death,  the  penalty 
implied  that  every  offence  should  get  its  due.  We 
might  also  add  that,  while  some  sins,  and  especially 
those  of  Gospel  hearers,  are  more  heinous  than  others, 
the  penalty  includes  punishment  proportioned  to  the 
crime  with  all  its  aggravations.  Awfully,  therefore, 
must  these  suffer  at  last  who  have  despised  Christ, 
and  rejected  the  counsel  of  God  against  their  own 
souls. 

There  are  many  threatenings  in  God's  word.  Some 
express  his  indignation  against  sin  in  general,  and 
others  against  particular  transgressions.  Of  the  first 
we  have  an  example,  Rom.  vi.  23,  "  The  wages  of  sin 
is  death."  The  third  commandment  is  an  instance  of 
the  last,  when  God  declares  that  he  will  not  hold  him 
guiltless  who  taketh  his  name  in  vain.  Of  this  last 
too  we  have  a  striking  example,  Deut.  xxvii.  15 — 26. 
There  we  have  in  every  verse  a  curse  denounced 
against  a  particular  sin  specified  in  it.  All  the  threat- 
enings are  expressly  designed  to  open  up  the  terror  of 
the  Lord.  They  ought  to  be  carefully  studied,  and 
viewed  as  loud  monitors  of  our  danger.  About  them 
all  it  should  never  be  forgotten,  that  God  is  under 
infinite  obligation  from  his  justice,  holiness,  and  faith- 
fulness, fully  to  execute  them.  If  he  is  and  must  be 
true  to  his  promises,  he  will  be  equally  true  to  his 
threatenings.     "  He  keepelh  truth  for  ever." 


124 


4  The  terror  of  the  Lord  is  partly  realized  in  his 
awful  judgments  inflicted  on  his  enemies  in  this 
world.  Some  of  these  are  recorded  in  his  word, 
declaring  at  once  what  he  has  done,  and  warning 
what  he  would  do  in  like  cases.  As  the  Lord  is  the 
same,  the  history  of  nations  favoured  with  his  word 
proves  that  his  procedure  is  nearly  the  same  in  simi- 
lar cases.  The  severest  judgments,  however,  only 
partly  realize  the  wrath  and  terror  of  the  Lord.  For 
many  wise  reasons  God  does  not  pour  out  all  his 
wrath  upon  transgressors  in  this  world,  and  some 
escape  without  any  visible  token  of  Divine  vengeance. 
But,  as  Governor  of  the  world,  he  sets  up  some  as 
beacons ;  and  reserves  the  rest  for  the  day  of  retri- 
bution. As  the  way  to  heaven  may  be  known  by  the 
footsteps  of  the  flock,  so  God  has  here  and  there  set 
up  a  person,  guilty  of  this  and  that  sin,  as  a  monu- 
ment of  his  wrath,  as  it  were,  with  this  motto  inscribed 
on  it,  "  Enter  not  into  the  path  of  the  wicked,  and 
go  not  in  the  way  of  evil  men ;  Avoid  it,  pass  not  by 
it,  turn  from  it,  and  pass  away."  At  a  very  early 
period  a  just  and  holy  God  began  to  set  up  these 
beacons ;  and  he  will  continue  to  do  it  till  the  end 
of  the  world.  "  Thus  God  set  a  mark  on  Cain,  and 
he  wandered  a  fugitive  and  a  vagabond  on  the 
earth."  A  whole  world,  eight  persons  excepted, 
were  drowned  in  the  flood.  Sodom  was  destroyed 
by  fire  and  brimstone  from  heaven.  Pharaoh  and 
his  host  were  drowned  in  the  Red  Sea.  The  wil- 
derness w^as  strewed  with  the  carcases  of  unbelieving 
Israelites.     On  account  of  their  sins,  the  land  spewed 


125 


out  the  wicked  Canaanites  till  they  were  utterly 
exterminated.  Persisting  in  idolatry,  and  refusing 
to  be  reclaimed,  the  Jews  were  carried  captive  to 
Babylon,  as  an  evidence  of  the  Lord's  anger  on  ac- 
count of  their  sin.  Long  after,  Jerusalem  was  sacked 
by  the  Romans,  their  city  and  temple  were  destroyed, 
and  their  nation  cast  off,  because  they  had  rejected 
the  chief  corner-stone.  Though  the  spirit  of  the 
Gospel  be  mild,  the  Lord  is  always  the  same,  and  sin 
is  always  equally  odious  in  his  sight.  The  New  Tes- 
tament dispensation  was  introduced  with  some  re- 
markable instances  of  divine  vengeance  on  account 
of  sin,  which  will  be  standing  beacons  to  the  end  of 
time.  Great  love  prevailed  among  the  disciples  of 
Christ,  and  they  had  all  things  in  common.  While 
the  honest-hearted  considered  this  as  a  precious  op- 
portunity of  evidencing  their  love  to  Christ,  and 
doing  good  to  the  household  of  faith,  Ananias  and 
Sapphira  improved  it  as  a  fair  opportunity  of  getting 
a  name  to  live.  Having  sold  their  possession,  they 
kept  back  part  of  the  price ;  but  asserted  they  gave 
the  whole.  Filled  with  the  Holy  Ghost,  Peter  dis- 
covered their  wretched  conduct,  and  made  them  a 
public  example.  Having  proved,  to  the  conviction 
of  all  around,  that  they  lied  to  the  Holy  Ghost,  and 
detected  their  hypocrisy,  he  reprobated  their  con- 
duct, and  pronounced  their  doom,  and  they  fell  down 
and  gave  up  the  ghost.  Herod  too,  employing  his 
power  to  persecute  the  Church,  was  suddenly  cut 
off  in  the  height  of  his  prosperity.  On  a  certain 
occasion,  the  multitude  shouted,  it  is  the  voice  of  a 
god,  not  of  a  man.     This  impious  adulation,  when 


126 


adopted  by  one  who  professed  the  knowledge  of  the 
true  God,  brought  him  to  an  awful  end.  He  was 
made  a  sudden  and  striking  example  of  divine  dis- 
pleasure. The  avenging  angel  of  the  Lord  smote 
him  with  an  irresistible,  though  invisible,  stroke — he 
was  eaten  of  worms,  and  gave  up  the  ghost.  These 
judgments  are  truly  awful,  and  a  part  of  the  terror  of 
the  Lord ;  but,  alas,  they  are  only  the  small  begin- 
nings of  the  sorrow  of  sinners ! 

5.  The  terror  of  the  Lord  will  be  fully  inflicted  in 
the  other  world.  Then  only  does  the  sinner  get  his 
due.  That  period  the  apostle  has  chiefly  in  his  eye. 
Here  every  sinner  has  a  multitude  of  mercies.  There 
he  has  none.  Then  only  does  the  wrath  of  the  Lamb 
begin  to  burn.  JYow  is  the  accepted  time,  and  the 
period  of  God's  patience. 

To  describe  the  terror  of  the  Lord  after  death 
exceeds  the  wisdom  and  eloquence  of  angels.  God 
has  said  much  concerning  it  in  his  word.  We  ought 
to  search  the  Scriptures,  that  we  may  be  furnished 
with  such  knowledge  of  future  wrath  as  will  warn  us 
to  fly  from  it. 

The  terror  of  the  Lord  in  the  other  world  may  be 
divided  into  different  parts,  to  enable  us  to  form  some 
suitable  conceptions  of  it. 

There  is  the  terror  of  the /n'&Mwa/ and/Mf/^mewA  The 
great  Judge  and  every  offender  must  meet.  The 
trump  will  sound,  the  call  will  be  given.  Awake,  yc 
dead,  and  come  to  judgment ;  and  willing  or  unwilling 
they  must  all  obey  !  No  wonder  that  guilty  sinners 
shriek,  and  "  try  to  hide  themselves  in  the  dens,  and  in 
the  rocks  of  the  mountains,  and  cry  to  the  mountains 


127 


and  rocks,  Fall  on  us,  and  hide  us  from  the  face  of 
him  that  sitteth  on  the  throne  and  from  the  wrath  of 
the  Lamb :  for  the  great  day  of  his  wrath  is  come ;  and 
who  shall  be  able  to  stand !"  The  Judge  comes  in 
his  glory ;  and  every  sinner  must  appear  before  him, 
and  give  an  account  of  his  every  deed,  word,  and 
thought,  where  not  one  was  good  !  Awful  beyond 
expression  must  his  situation  be  !  In  the  entrance  of 
the  solemn  scene,  the  splendour  of  the  Judge  will 
overwhelm  him,  and  an  awakened  conscience  will 
anticipate  the  sentence!  Besides,  multitudes  of 
God's  enemies  have  already  been  long  in  the  place 
of  punishment,  and  come  Out  of  it  (if  they  come  out, 
or  rather  do  not  bring  it  along  with  them)  not  to 
abate  their  pain ;  for  they  would  prefer  the  hottest 
place  in  hell  to  a  sight  of  the  Judge  on  his  tribunal, 
and  a  reckoning  with  him  !  The  Judge  is  seated — 
the  books  are  opened — the  criminal  is  summoned — 
and  all  that  he  has  done  is  brought  under  careful 
review,  and  judged  with  strict  justice  and  the  greatest 
impartiality !  Well  may  we  ask,  "  Where  then  shall 
the  wicked  and  ungodly  appear?"  May  not  the 
Judge  be  deceived  ?  In  such  a  vast  crowd  of  im- 
portant business,  may  not  some  things  escape  his 
notice  ?  Amidst  the  amazing  multitude,  which  no 
finite  power  can  number,  may  not  some  individual 
pass  unnoticed  ?  The  omniscience  of  the  Judge 
renders  these  things  impossible,  and  scarcely  leaves 
room  for  supposition  itself  Might  not  then  a  single 
person  or  two  creep  over  to  his  right  hand  !  Indeed 
they  dare  not !  A  single  glance  of  his  eye  would 
strike  terror  to  their  hearts  ! 


128 


Shall  all  be  there  that  day!  Yes,  all  who  ever 
were,  are,  or  shall  be — all,  from  the  highest  to  the 
lowest.  The  haughty  monarch,  who  in  this  world 
was  screened  by  the  pitiful  maxim,  "  The  king  can 
do  no  evil,  and  is  not  accountable,"  will  find  such 
language  of  no  avail  at  that  tribunal !  There  he  must 
account  for  the  lives  and  property  of  those  over 
whom  he  reigned,  and  thousands  slain  at  his  instance 
will  stand  as  ready  proof  against  him,  cursing  the 
day  when,  to  gratify  his  ambition,  they  sported  with 
death,  and  were  hurried  to  the  dread  tribunal — 

"  Cut  off  even  in  the  blossom  of  their  sin, 
No  reck'ning  made,  but  sent  to  their  account 
With  all  their  imperfections  on  their  head." 

Then  every  motive  for  beginning  and  continuing  the 
scourge  of  war  will  be  weighed  in  an  equal  and 
unerring  balance.  Then  he  will  find,  what  he  might 
have  known  before,  that  "  Tophet  is  ordained  of 
old ;  yea,  for  the  king  it  is  prepared."  The  crafty 
statesman  and  politician,  too,  must  be  there,  and  all 
his  measures  shall  be  measured  again  by  a  rule 
which  seldom  occurred  to  him !  The  oppressor  too, 
and  the  oppressed,  shall  be  there !  A  vast  con- 
course !  The  beggar  and  the  Gospel  hearer,  and  you 
and  I,  must  be  there  !  Every  eye  shall  see  him,  and 
all  his  enemies  shall  have  ample  justice  ! 

There  is  the  terror  of  the  sentence.  The  judgment 
being  finished,  sentence  will  be  pronounced  against 
all  his  enemies — a  sentence  replete  with  terror; 
"  Then  shall  he  say  unto  them  on  the  left  hand.  De- 
part from  me,  ye  cursed,  into  everlasting  fire,  pre- 


129 


pared  for  the  devil  and  his  angels."  Here  every 
word  is  emphatic,  important,  and  decisive ;  and  will 
he  pronounced  with  infinite  majesty,  and  with  an 
holy  indignation  which  will  pierce  every  heart.  This 
Sentence  is  just,  final,  and  irreversible ;  and  will  be 
pronounced  with  an  authority  which  neither  can  be 
disputed,  nor  disobeyed.  From  this  sentence  there 
can  be  no  appeal.  Every  mouth  shall  be  stopped. 
His  enemies  shall  go  away  into  everlasting  punish- 
ment.    Thus, 

There  will  also  be  the  terror  of  the  execution.  The 
sentence  will  be  executed  without  the  least  delay. 
The  enemies  of  the  Judge,  without  exception,  shall  be 
turned  into  hell.  The  sufferings  of  the  damned  there, 
joining  the  severity  and  duration  together,  is  the 
precise  amount  of  the  terror  of  the  Lord ;  but  who  can 
tell  or  reckon  up  that  amount !  We  can  only  have 
Very  faint  conceptions  of  devouring  flames  and  ever- 
lasting burnings. 

All  the  miseries  of  this  life  bear  no  proportion,  and 
scarcely  have  the  least  semblance  to  the  torments  of 
hell.  The  godly  have  the  greatest  share  of  trials 
here :  but  they  are  all  mixed  with  mercy.  Hell  is 
pure,  unmixed  wrath.  Sinners  who  suffer  most  in 
this  world,  are  only  sprinkled  with  a  few  dropis  of 
Divine  wrath ;  but  in  hell  the  waves  roll  over  them. 
Here  they  only  take,  as  it  were,  a  small  sip  of  the  cup 
of  wrath ;  there  they  drink  the  bitter  dregs.  To  assist 
us  in  our  conceptions  of  Divine  wrath,  we  should 
carefully  consider  how  terrible  it  was  to  CJirist. 
Falling  upon  him,  it  made  him  sweat  great  drops  of 

17 


130 


blood,  and  cry  out  in  extreme  agony,  "  My  God,  my 
God,  why  hast  thou  forsaken  me !"  If  it  was  so  in 
the  green  tree,  what  will  it  be  in  fuel  dried,  and 
already  attracting  the  flames  of  wrath  ! 

Attempting  to  describe  the  terror  of  the  Lord  as 
inflicted  in  the  other  world,  the  heart  fails,  and  the 
mind  sinks  under  the  awful  and  arduous  task !  One 
thing  is  certain,  these  torments  never  abate,  nor  come 
to  an  end ;  and  the  longest  use  and  habit  never  make 
them  in  the  least  degree  more  tolerable.  Awful 
eternity !  But  the  mind  recoils. — May  a  gracious  God 
grant  that  we  may  never  go  to  the  place  of  punish- 
ment, where  these  terrors  are  felt,  and  known  in  their 
utmost  extent ! ! ! 

6.  In  explaining  this  terror  it  is  of  the  last  import- 
ance to  observe,  that  it  is  the  terror  of  the  Lord.  His 
wrath  is  infinitely  superior  to  the  wrath  of  all  the 
creatures.  However  terrible  it  may  be  to  be  wholly 
given  over  to  Satan,  that  tormentor,  it  can  never  be 
compared  with  "  falling  into  the  hands  of  the  living 
God,"  justly  incensed  and  taking  vengeance.  He  can 
torment  his  enemies  more,  in  a  short  space,  than  all 
the  creatures  could  do  to  eternity ;  and  he  takes  the 
punishment  of  his  enemies  into  his  own  hands.  Every 
Divine  perfection  makes  the  future  punishment  of  sin- 
ners awfully  great.  Through  partiality,  creature  pu- 
nishment is  often  improper.  God  is  just,  and  exactly 
proportions  the  punishment  to  the  crime.  Impotent 
creatures  often  are  unable  to  inflict  the  punishment 
which  they  meditate  and  design.  Their  malice  is 
superior  to  their  power.    An  omnipotent  God  is  able 


131 


to  inflict  that  which  he  knows  to  be  just.  Among  the 
creatures,  one  punishment  is  often  exchanged  for 
another.  God  is  of  one  mind.  He  is  immutable  and 
inexorable ;  and  the  sinner  shall  never  again  see  his 
face  in  mercy. 

But  something  still  more  awful  is  implied,  when  it 
is  called  the  terror  of  the  Lord.  It  is  the  terror  of 
the  Lord  Jesus  Christy  as  is  evident  from  the  foregoing 
verse.  The  apostle  asserts,  that  we  must  all  appear 
before  the  judgment  seat  of  Christ,  and  immediately 
adds,  knowing  therefore  the  terror  of  the  Lord.  It  is 
the  terror  of  Him  who,  though  equal  with  God,  took 
our  nature  upon  him,  and  laid  down  his  life  for  sin- 
ners. It  is  the  terror  of  him  who  co?//J  have  saved  the 
chief  of  sinners — of  him  who  would  have  saved  them — 
who  often  invited  them,  and  complained  when  they 
would  not  comply — ^who  gave  the  most  gracious  as- 
surance that  whosoever  would,  might  come,  and  that 
whoever  came  would  not  be  cast  off  It  is  the  terror 
of  the  La7nh  who  offered  himself  a  sacrifice,  to  satisfy 
Divine  justice,  in  the  room  of  sinners.  It  is  the 
terror  of  him  who  appointed  the  means  of  grace  for 
gathering  sinners  to  himself,  and  promises  to  accom- 
pany them  with  his  Spirit  and  gracious  presence  to 
make  them  effectual ;  and  whose  Spirit  every  impeni- 
tent Gospel  hearer  in  some  measure  quenches. 

When  we  consider  what  the  Lord  Jesus  hath  done 
for  Gospel  hearers,  the  precious  opportunities  they 
have  enjoyed ;  and  how  awfully  they  have  neglected 
and  despised  them ;  it  is  no  wonder  that  his  wrath 
should  be  most  awful  and  terrible  when  it  begins  to 


132 


burn.  With  infinite  propriety  may  he  address  them 
at  the  last  day,  as  in  Prov.  i.  24 — 28,  "  Because  I 
have  called,  and  ye  refused ;  I  have  stretched  out 
my  hand,  and  no  man  regarded ;  but  ye  have  set  at 
nought  all  my  counsel,  and  would  none  of  my  reproof: 
I  also  will  laugh  at  your  calamity ;  I  will  mock  w  hen 
your  fear  cometh ;  when  your  fear  cometh  as  desola- 
tion ;  and  your  destruction  cometh  as  a  whirlwind ; 
when  distress  and  anguish  cometh  upon  you.  Then 
shall  they  call  upon  me,  but  I  will  not  answer ;  they 
shall  seek  me  early,  but  they  shall  not  find  me." — 
There  is  scarcely  any  term  which  more  emphati- 
cally points  out  the  awful  nature  of  the  terror  of  the 
Lord  than  when  he  is  said  to  laugh  at  the  sinner's 
calamity.  It  expresses  an  holy  but  awful  complacen- 
cy in  pouring  out  bis  wrath  upon  such  as  rejected 
his  counsel,  and  preferred  their  lusts  to  his  grace  and 
salvation.  In  this  world  he  wept  over  Jerusalem;  in 
the  other  he  laughs  at  all  his  foes.  It  will  be  an  es- 
sential part  of  their  punishment  to  be  judged,  con- 
demned, and  consigned  to  everlasting  torment,  by 
Him  who  did  so  much  for  sinners,  who  strove  so  much 
with  themselves ;  and  whom  they  treated  with  such 
contempt. 

Leaving  the  other  branches  of  this  subject  we  shall 
conclude  with  some  inferences. 

1.  We  infer  that  Christ  holds  an  important  and 
distinguished  place  in  the  Christian  religion.  He  is 
the  great  and  final  Judge.  Before  him  we  must  all  ap- 
pear. To  qualify  him  for  such  important  work,  om- 
niscience and  almighty  power  are  absolutely  neces- 


133 


sary.  He  is  Lord  of  all.  He  is  the  believer's  sole  com- 
fort. Take  Christ  out  of  the  Scriptures,  or  keep  him 
out  of  view ;  the  Christian  would  see  no  ground  at  all 
for  consolation.  He  is  the  sinner^s  terror.  Most  terri- 
ble will  he  be  to  him  at  last,  when  he  "  shall  be  re- 
vealed in  flaming  fire,  taking  vengeance  on  them  that 
obey  not  his  Gospel."  With  authority  he  will  bestow 
a  kingdom  on  his  own  people,  and  consign  his  ene- 
mies to  everlasting  destruction.  He  is  the  glorious 
Saviour  who  now  calls  sinners  to  him,  and  he  will  be 
the  glorious  Judge  who  shall  at  last  dismiss  them- 
He  performs  every  promise,  and  executes  every 
threatening.  His  comforting  presence  is  the  happi- 
ness of  heaven,  and  his  tormenting  power  the  essence 
of  hell. 

2.  That  as  sinners  have  now  every  encouragement 
to  come  to  Christ,  if  they  still  refuse,  they  can  have 
no  reason  to  complain  when  cast  into  outer  darkness. 
JVotv  they  have  every  encouragement.  When  in  this  world 
he  called  and  invited  them.  He  still  speaks  from 
heaven,  and  intreats  them  not  to  refuse.  He  appoints 
ordinances,  which  are  as  accessible  as  the  streets  or 
lanes  of  a  city.  He  sends  forth  and  qualifies  his  ser- 
vants. He  expressly  enjoins  them  to  "  compel  sin- 
ners to  come  in."  He  makes  the  worst  welcome.  To 
gain  their  hearts,  he  is  at  great  pains,  and  gives  them 
line  upon  line,  precept  upon  precept,  here  a  little  and 
there  a  little.  He  warns  them  of  their  danger  if  they 
refuse.  If  they  perish  how  can  they  complain!  Christ 
may  well  complain  and  say,  long  I  stood  and  knocked 
at  the  door  of  your  hearts,  but  you  would  not  open : 


134 


ye  hardened  jour  hearts,  and  quenched  my  Spirit : 
what  could  I  have  done  more,  but  ye  set  at  nought 
my  counsel.  Instead  of  complaining,  may  not  the 
sinner  say,  what  could  I  have  done  more  to  ruin 
myself,  and  reject  the  counsel  of  God  !  I  have  spoken 
and  done  evil  as  I  could.  When  cast  into  outer 
darkness  every  mouth  shall  be  stopped  before 
God. 

3.  The  great  duty  of  gospel  ministers.  They 
should  endeavour  to  persuade  sinners  to  fly  from  the 
wrath  to  come,  and  escape  the  terror  of  the  Lord. 
The  apostle  kept  this  always  in  his  eye.  Affected 
with  the  situation  of  thoughtless  sinners,  wantonly 
sporting  on  the  brink  of  eternal  destruction,  he 
laboured  to  awaken,  alarm,  and  arouse  them.  He 
endeavoured  to  bring  hell  to  them,  and  present  it  to 
their  view,  that  they  might  never  go  to  it.  Every 
minister  of  Jesus  Christ  ought  to  do  the  same.  Ne- 
glecting this,  or  doing  it  in  a  careless  manner,  the 
ambassadors  of  Christ  are  neither  faithful  to  their 
great  Master,  to  perishing  sinners,  nor  their  own 
Bouls.  No  where  is  loitering  more  criminal  and  inex- 
cusable than  in  the  sacred  function.  If  the  servants 
of  Christ  have  tasted  that  the  Lord  is  gracious,  a 
sense  of  what  he  has  done  for  their  own  souls  should 
make  them  steadfast  and  immoveable,  always  abound- 
ing in  the  work  of  the  Lord.  Believing  they  should 
speak.  No  thought  can  be  more  comforting  than 
that  some  perishing  souls,  by  their  means,  have  been 
plucked  as  brands  from  the  burning.  Nothing  can 
be  more  galling  than  that  some  have  perished  for 


135 


lack  of  knowledge,  through  their  negligence.  Much 
lies  at  the  watchman's  door.  Blessed  is  that  servant 
whom  his  Lord  when  he  comes  shall  find  so  doing. 

4.  That  the  law  should  be  preached  as  well  as  the 
Gospel,  and  in  subserviency  to  it.  None  ever  knew 
better  than  the  apostle  the  unsearchable  riches  of 
Christ ;  or  the  propriety  and  efficacy  of  them,  as  an 
evangelical  motive  to  prevail  with  sinners  to  believe. 
Never  was  any  at  more  pains  in  opening  up  the  bles- 
sings of  the  New  Covenant,  the  perfect  righteousness 
of  the  Redeemer,  and  the  fulness  of  grace  lodged  in 
his  person;  the  immediate  right,  and  free  access 
which  every  sinner  has  to  them  all  in  the  Gospel ; 
and  none  ever  urged  them  more  powerfully  as  mo- 
tives to  believe.  But  he  did  not  forget  to  preach  the 
law.  He  opened  up  its  spirituality  and  extent.  He 
exhibited  it  as  a  glass  in  which  sinners  might  see 
their  sin  and  guilt.  He  opened  up  the  penalty,  and 
set  the  terror  of  the  Lord  before  men.  He  pointed 
out  the  remedy,  and  made  use  of  the  law  as  a  school- 
master to  drive  them  to  it.  The  same  method 
should  still  be  adopted.  Ministers  should  try  to 
break  the  heart  by  the  law,  that  the  sinner  may  apply 
to  Gospel  grace  for  the  cure. 

5.  How  hardening  and  infatuating  must  sin  be ! 
Though  the  happiness  of  heaven  be  set  before  the 
sinner  to  encourage  him ;  though  the  torments  of  hell 
be  opened  up  to  terrify  him ;  though  the  law  be 
opened  up  to  detect  his  crimes  and  the  fallacy  of  all 
his  excuses ;  though  salvation  by  free  grace  be 
offered  to  him  in  the  Gospel   to   allure  him;   and 


136 


though  all  these  things  be  done  frequently,  fervently, 
feelingly,  faithfully,  and  though  the  charmer  should 
charm  ever  so  wisely,  still  he  sins  !  Can  any  thing 
break  the  power  of  sin !  Nothing  but  that  Grace 
which  is  invincible  indeed ! 


SERMON  VI. 

II  CORINTHIANS  V.  11. 

Knowing  therefore  the  terror  of  the  Lord^  we  persuade 

men. 

X  HE  wrath  of  God  is  a  familiar  theme  to  an 
awakened  soul.  These  who  believe  the  reality  of 
future  wrath,  and  have  not  obtained  solid  assurance 
of  being  delivered  from  the  curse,  are  much  at  the 
throne  of  grace  supplicating  mercy.  These  who 
have  good  hope  of  being  justified  and  delivered,  are 
filled  with  gratitude,  and  praise  the  Lord.  They 
commiserate  these  who  are  under  the  curse,  and  un- 
acquainted with  their  true  situation,  and  will  not 
believe  it.  Affected  with  their  sad  condition,  ac- 
cording to  their  stations  and  opportunities,  the  con- 
verted use  every  mean  to  awaken  and  persuade  them. 
In  the  conduct  and  misery  of  unbelieving  and 
careless  sinners,  Paul  saw  a  just  picture  of  his  own 
condition  before  the  Lord  met  with  him.  In  his 
present  situation  and  happiness  he  experimentally 
knew  what  they  might  be  if  they  would  believe,  and 
he  ardently  wished  them  altogether  such  as  he  was, 
except  his  bonds.  Knowing  therefore  the  terror  of 
the  Lord,  which  he  had  mercifully  escaped,  and  the 

78 


138 


sweetness  and  efficacy  of  divine  grace,  wliich  he  now 
enjoyed — he  persuaded  men. 

Having  endeavoured  to  open  up  the  terror  of  the 
Lord,  we  now  proceed  to  the 

II.  Head,  which  was  to  speak  of  the  apostle's 
knowledge  of  this  terror,  which  influenced  him  to 
persuade  men. 

The  apostle  was  far  from  having  21  perfect  knowledge 
of  divine  wrath.  As  it  never  entered  into  the  heart 
of  man  to  conceive  the  blessedness  of  the  Lord's  peo- 
ple ;  the  misery  of  his  enemies,  thrust  into  the  bot- 
tomless pit,  and  the  lake  that  burneth,  is  equally  in- 
conceivable. Unless  we  perfectly  knew  the  debt 
contracted  by  the  sinner,  and  the  unabating  claim  of 
the  divine  law — unless  we  knew  the  demerit  of  sin, 
and  the  power  and  justice  of  God  rendering  to  the 
sinner  according  to  his  work — we  can  never  perfectly 
know  the  greatness  of  his  punishment,  or  the  vast 
contents  of  the  terror  of  the  Lord.  We  can  neither 
conceive  the  punishment  of  sense^  or  loss  ;  the  blessed- 
ness of  which  they  are  deprived,  or  the  misery  under 
which  they  lie  to  eternity. 

The  apostle  had  a  certain  knowledge  of  the  terror 
of  the  Lord.  Though  unacquainted  with  the  great- 
ness of  divine  wrath,  he  knew  the  reality  of  it.  He 
learned  from  the  Scriptures,  and  believed  that  God 
had  appointed  a  day  in  which  he  would  judge  the 
World  by  Jesus  Christ,  and  that  all  his  enemies 
would  be  turned  into  hell.    In  his  epistles,  he  de- 


139 


scribes  future  wrath  in  a  very  affecting  manner. 
Writing  to  the  Thessalonians,  he  expresses  himself 
thus :  "  The  Lord  Jesus  shall  be  revealed  from  hea- 
ven, with  his  mighty  angels,  in  flaming  fire,  taking 
vengeance  on  them  that  know  not  God,  and  that 
obey  not  the  Gospel  of  our  Lord  Jesus  Christ :  who 
shall  be  punished  with  everlasting  destruction  from 
the  presence  of  the  Lord  and  from  the  glory  of  his 
power."  In  his  epistle  to  the  Hebrews,  he  describes 
the  punishment  of  Gospel  hearers  in  language  which 
fully  proves  how  firmly  he  believed,  and  how  much 
he  was  affected  with  it.  He  calls  it  a  certain  fearful 
looking  for  of  judgment,  and  fiery  indignation  which 
shall  devour  the  adversaries  :  a  falling  into  the  hands 
of  the  living  God  that  he  may  take  vengeance,  which 
he  affirms  to  be  fearfid  beyond  expression.  Without 
condescending  on  other  instances,  all  his  epistles  are 
a  standing  and  conclusive  proof  that  he  knew  the 
terror  of  the  Lord,  and  that  the  despisers  of  Christ 
treasured  up  to  themselves  wrath  against  the  day  of 
wrath. 

After  it  pleased  the  Lord  to  reveal  his  Son  in 
his  heart,  Paul  was  greatly  affected  with  the  evil  of 
sin,  especially  unbelief  and  rejecting  Christ.  This 
tended  to  acquaint  him  with  the  punishment  it  de- 
served. The  word  assured  him  that  there  behooved 
to  be  a  proportion  between  that  enmity  which  re- 
jected such  a  loving  Saviour,  and  divine  resentment 
when  the  day  of  grace  was  over.  Never  any  had 
more  exalted  and  affectionate  views  of  salvation  by 
free  grace,  or  made  greater  exertions  to  ascertain  an 
interest  in  it,  and  bring  others  to  seek  and  improve 


140 


it.  This  partly  proceeded  from  a  certain  persuasion 
of  the  hifinite  and  unspeakable  misery,  which  is  the 
inevitable  consequence  of  falling  short  of  it. 

The  apostle  knew  the  terror  of  the  Lord,  and  the 
weight  of  the  curse,  from  the  astonishing  method  by 
which  he,  or  any  other  sinner,  could  be  delivered 
from  it.  None  but  a  divine  person  could  bear 
the  load  of  wrath.  The  holy  human  nature  of  Christ 
was  so  affected  as  to  make  him  say.  Father,  if  it  be 
possible,  let  this  cup  pass  from  me.  Without  shed- 
ding of  blood,  there  was  no  remission,  and  it  was  not 
possible  that  the  blood  of  bulls  and  of  goats  should 
take  away  sins.  The  blood  of  Christ  alone  cleanseth 
from  sin.  If  pardon,  and  the  other  blessings  of  salva- 
tion, cost  Christ  so  dear  a  price;  and  if  divine  wrath 
was  so  awful  when  poured  out  upon  him^  the  apostle 
would  well  see  what  sinners  had  to  suffer. 

Recollecting  what  he  was  formerly,  when  he  blas- 
phemed the  Lord  and  wasted  his  church,  he  always 
considered  himself  as  a  miracle  of  mercy,  and  never 
forgot  that  he  was  the  chief  of  sinners.  Impressed 
with  the  unspeakable  love  of  Christ  in  delivering  his 
soul  from  the  lowest  hell,  and  affected  with  a  sense 
of  the  wrath  he  deserved,  he  greatly  pitied  all  who 
were  in  a  similar  situation. 

III.  The  next  thing  in  our  method  was  to  illustrate 
the  improvement  Paul  made  of  his  knowing  the  ter- 
ror of  the  Lord — "  ive  persuade  men.''''  This  phrase,  in 
its  connexion,  implies, 

1.  That  there  is  great  force  of  argument  from  the 
terror  of  the  Lord,  and  a  knowledge  of  it,  to  use  all 


141 


possible  means  to  escape.  This  is  the  amount  of 
Paul's  declaration.  It  is  God's  end  in  revealing  his 
wrath  in  his  word,  and  opening  it  up  in  his  ordinances, 
that  men  may  be  warned  to  fly  from  it.  It  is  the  end 
^'hich  the  Holy  Spirit  has  in  his  eye  in  convincing 
men  of  their  misery.  His  convictions  are  always 
attended  with  some  motions  on  the  heart,  urging  the 
person  to  avoid  it.  These  are  called  striving,  and 
such  as  do  not  comply  are  said  to  resist  them.  Thus 
Stephen  in  pointed  language  addressed  the  Jews, 
Acts  vii.  /)1,  "  Ye  stiff-necked,  and  uncircumcised  in 
heart  and  ears,  ye  do  always  resist  the  Holy  Ghost : 
as  your  fathers  did,  so  do  ye."  The  Holy  Spirit  is 
always  in  the  church,  convincing  of  sin  and  the  cer- 
tain danger  to  which  it  exposes ;  and  they  who  do 
not  believe,  in  the  language  of  Isaiah,  rebel  and  vex 
God's  Holy  Spirit,  and  harden  their  own  hearts. 
Judgments  and  threatenings,  as  already  mentioned, 
are  beacons  and  monitors;  and  the  Gospel  warns 
every  man :  and  who  but  the  veriest  fool  would  rush 
upon  dangers  of  which  he  is  duly  apprized.  That 
men  may  use  all  possible  diligence  to  escape  the 
terror  of  the  Lord,  it  is  not  only  revealed,  but  the 
dreadful  nature  of  it  is  pointed  out  by  many  expres- 
sive figures,  all  calculated  to  show  that  it  is  a  fearful 
thing  to  die  in  sin,  and  fall  into  the  hands  of  the 
living  God. 

When  a  discovery  is  made  to  any  person  that  he  is 
in  great  danger,  that  in  itself  is  a  full,  clear,  and 
forcible  argument  to  endeavour  if  possible  to  avoid 
it;  and  the  greater  the  danger,  the  force  of  the  argu- 
ment is  the  greater.    If  the  wrath  of  an  earthly  power 


142 


should  make  us  use  all  lawful  means  to  escape  tem- 
poral punishment,  much  more  should  the  terror  of 
the  Lord  influence  our  hearts  and  awaken  our  en- 
deavours to  fly  from  it.  In  this  manner  Christ  ar- 
gued, Luke  xii.  4,  5,  "  And  I  say  unto  you,  my  friends. 
Be  not  afraid  of  them  that  kill  the  body,  and  after 
that  have  no  more  that  they  can  do.  But  I  will  fore- 
warn you  whom  ye  shall  fear :  Fear  him  which,  after 
he  hath  killed,  hath  power  to  cast  into  hell ;  yea,  I 
say  unto  you.  Fear  him."  If  we  would  avoid  future 
wrath,  we  should  try  to  avoid  sin,  the  procuring  cause. 
This  can  only  be  done  by  improving  the  righteous- 
ness of  Christ  for  taking  away  the  guilt,  and  the  Spirit 
of  Christ  for  breaking  the  power  of  sin,  and  promot- 
ing holiness. 

2.  That  there  is  a  way  to  escape  the  terror  of  the 
Lord  which  he  himself  approves.  Had  there  been 
no  way  of  escaping  future  punishment  approved  by 
Christ,  to  have  persuaded  men  to  fly  from  it,  would 
only  have  been  an  attempt  to  take  hfs  enemies  out  of 
his  hand,  and  rescue  them  from  deserved  wrath. 
Had  this  been  possible,  it  would  have  been  unjust. 
It  is  diametrically  opposite  to  that  love  which  Paul 
had  to  the  Redeemer.  Such  an  attempt  would  have 
joining  league  with  his  enemies,  bidding  defiance  to 
his  power,  and  would  have  argued  unspeakable  con- 
tempt of  his  law  and  Gospel — his  authority  and 
grace ;  but  Paul  had  not  so  learned  Christ. 

The  apostle  persuaded  men  to  fly  from  divine 
wrath  in  virtue  of  a  special  commission  from  Jesus  of 
Nazareth,  who  appeared  to  him  in  his  way  to  Da- 
mascus.   The  Lord  said  to  Ananias,  Arise,  go  and 


143 


inquire  for  one  called  Saul  of  Tarsus :  for,  behold, 
he  prayeth.  Ananias  objected,  expressed  his  unwill- 
ingness, and  justified  his  conduct  by  Saul's  cruelty 
and  persecution,  and  the  authority  he  had  from  the 
chief  priests  to  persecute  the  saints  in  that  city. 
"  But  the  Lord  said  unto  him,  Go  thy  way :  for  he  is 
a  chosen  vessel  unto  me,  to  bear  my  name  before  the 
Gentiles,  and  kings,  and  the  children  of  Israel." 

Persuading  men  consisted  in  opening  up  the  plan 
of  grace,  a  method  not  only  approved  of  God,  but 
the  chief  of  his  ways.  Explaining  and  urging  the 
terror  of  the  Lord,  without  unfolding  the  method  of 
grace,  would  be  no  better  than  tormenting  sinners 
before  the  time.  In  opposition  to  this  the  apostle 
opened  up  to  sinners  the  covenant  of  grace  with  its 
fulness,  and  set  before  them  the  exceeding  great  and 
precious  promises.  He  pointed  out  an  all-atoning 
and  expiating  sacrifice,  and  a  perfect  righteousness 
already  wrought  out,  with  which  God  is  well  pleased. 
He  explained  and  urged  the  immediate  access  which 
every  Gospel  hearer  had  to  all  the  blessings  of  the 
everlasting  covenant.  He  proved  that  it  was  the 
greatest  duty,  as  well  as  highest  privilege,  to  improve 
that  method  of  salvation.  He  endeavoured  to  con- 
vince sinners,  that  a  believing  improvement  of  Christ 
would  be  more  honouring  and  glorifying  to  God  than 
their  sins  had  been  dishonouring.  To  understand 
how  he  persuaded  men  to  escape  the  terror  of  the 
Lord  by  proclaiming  the  glad  tidings  of  salvation,  M!;e 
should  carefully  read  his  epistles.  The  whole  of 
them  almost  fully  prove  what  we  have  now  said. 
We    shall    only    mention    his    emphatic  language. 


144 


Rom.  iii.  20,  "  Therefore  by  the  deeds  of  the  law  there 
shall  no  flesh  be  justified  in  his  sight:  for  by  the  law 
is  the  knowledge  of  sin.     But  now  the  righteousness 
of  God  without  the  law  is  manifested,  being  witnessed 
by  the  law  and  the  prophets ;  even  the  righteousness 
of  God,  which  is  by  faith  of  Jesus  Christ  unto  all,  and 
upon  all  them  who  believe ;  for  there  is  no   differ- 
ence ;  for  all  have  sinned  and  come  short  of  the  glory 
of  God;  being  justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Jesus  Christ,"  &c.   We  have 
a  beautiful  example  of  persuading  sinners  by  unfold- 
ing the  riches  of  grace,  in  the  two  last  verses  of  the 
chapter  where  the  text  lies ;  "  Now  then  we  are  am- 
bassadors for  Christ;  as   though  God  did  beseech 
you  by  us,  we  pray  you,  in  Christ's  stead,   be   ye 
reconciled  to  God.     For  he  hath  made  him  to  be  sin 
for  us  who  knew  no  sin,  that  we  might  be  made  the 
righteousness  of  God  in  him."     You  may  also  consult 
1  Cor.  i.  30,  "  But  of  him  are  ye  in  Christ  Jesus,  who 
of  God  is  made  unto  us  wisdom,  and  righteousness, 
and  sanctification,  and  redemption." 

3.  Persuading  men  includes  great  pains  and  assi- 
duity. The  man  who  aims  at  persuading  is  not  satis- 
fied with  a  simple  declaration  of  his  message,  but 
gives  line  upon  hne.  Far  from  thinking  it  enough  to 
mention  it  once,  he  repeats  it  again  and  again,  and 
places  it  in  every  point  of  light.  Cold  formal  decla- 
ration is  far  from  suiting  his  purpose,  and  he  uses  all 
tjie  alluring  arts  of  persuasion.  He  tries  all  the  ave- 
nues to  the  heart,  and  adopts  every  possible  method 
to  gain  his  end.  Such  were  the  pains  and  assiduity 
of  the  apostle,  that,  careless  about  every  other  object, 


143 

he  was  "  instant  in  season  and  out  of  season."  Re- 
demption by  free  grace,  through  the  Redeemer's 
righteousness,  was  his  favourite  and  leading  theme. 
On  that  subject  he  dwelt  with  peculiar  delight, 
opened  it  up  with  the  greatest  care,  and  adduced 
numberless  arguments  to  persuade  sinners  to  believe 
and  improve  it.  He  spent  much  time  and  pains  in 
unfolding  and  explaining  the  doctrines  of  grace,  of 
which  we  have  an  admirable  proof  in  the  first  part  of 
his  epistle  to  the  Romans.  He  followed  the  same 
method  in  writing  to  the  Hebrews,  and  proved  that 
Christ  was  the  substance  of  all  the  types  and  cere- 
monies, with  which  they  were  already  acquainted. 
Not  satisfied  in  proposing  strong  and  conclusive  rea- 
soning to  the  understanding,  he  was  at  great  pains  to 
incline  the  will,  and  work  upon  the  affections.  We 
have  a  striking  instance  of  his  manner  when  he  rea- 
soned with  Felix  of  righteousness,  temperance,  and 
judgment*  to  come.  So  powerful,  pertinent,  and 
affecting  were  his  arguments,  such  an  impression  did 
they  make  on  the  understanding  and  affections,  that, 
unable  wholly  to  resist  the  force  of  truth,  Felix  trem- 
bled, and  dismissed  the  apostle.  His  manner  is  also 
exemplified  in  the  masterly  and  persuasive  address 
made  to  Agrippa,  which  constrained  the  king  to  cry 
out,  in  presence  of  the  chief  captains  and  principal 
men  of  the  city,  "  Almost  thou  persuadest  me  to  be 
a  Christian." 

The  various  ways  in  which  he  addressed  persons 
of  different  characters,  were  a  signal  proof  of  his  un- 
remitting care  and  anxious  desire  to  gain  his  end. 
With  the  Jews  he  reasoned  from  their  own  Scriptures. 

19 


146 


With  the  Athenians  he  argued  from  their  inscription 
to  the  unknown  God,  and  declared  unto  them  Je- 
sus and  the  resurrection.  To  impress  the  Cretians 
with  their  true  character,  and  need  of  a  Saviour,  he 
quoted  their  own  poets.  His  pains  and  assiduity 
appeared  in  a  very  conspicuous  light  in  constantly 
keeping  in  his  eye  his  great  end  of  persuading  men  to 
avoid  the  terror  of  the  Lord,  and  flee  for  refuge  to 
the  hope  set  before  them  in  the  Gospel.  The  most 
trying  situation  in  which  he  was  placed  never  made 
him  desist.  In  the  stocks  he  praised  the  Lord,  and 
declared  the  way  of  salvation  to  the  poor  jailor, 
and  rescued  him  from  rushing  into  hell,  with  the  attro- 
cious  guilt  of  self-murder  added  to  his  other  crimes. 
Carried  a  prisoner  to  Cesarea,  he  ceased  not  to 
preach  Christ.  At  sea,  in  an  awful  storm  of  long 
continuance,  in  presence  of  the  whole  company  in 
the  vessel,  he  gave  thanks  to  God,  in  such  a  manner 
as  was  calculated  to  impress  them  with  the  highest 
veneration  for  that  God  whom  he  served,  as  alone  able 
to  change  the  storm  into  a  calm.  We  cannot  doubt 
but,  during  the  voyage,  he  would  often  speak  of 
Christ,  as  well  as  to  him.  He  would  preach  as  well 
as  pray.  Cast  on  the  island  of  Melita,  among  a  bar- 
barous people,  he  prayed  with,  and  cured  the  father 
of  the  chief  man  of  the  island,  and  many  others. 
During  the  three  months  he  was  detained,  he  would 
not  fail  to  unfold  the  doctrine  of  Christ,  and  put  an 
evident  mark  of  distinction  on  his  day.  "  In  his  own 
hired  house,  at  Rome,  for  two  whole  years,  he  re- 
ceived all  that  came  unto  him,  preaching  the  king- 
dom of  God,  and  teaching  those  things  which  concern 


147 


the  Lord  Jesus  Christ  with  all  confidence,  no  man 
forbidding  him."  In  short,  such  were  his  pains  and 
assiduity,  that  what  was  said  of  his  great  Master  was 
applicable,  in  a  great  measure,  to  himself,  that  he  went 
about  doing  good.  Wherever  he  was,  in  the  house,  or 
by  the  way,  among  friends  or  enemies,  he  embraced 
every  opportunity  of  preaching  the  cross  of  Christ, 
and  always  took  that  method  which  was  best  adapted 
to  attract  attention,  and  impress  the  heart. 

4.  It  includes  fervency  and  zeal.  The  apostle's 
fervency  was  equal  to  his  assiduity.  Like  one  who 
had  a  great  and  favourite  object  in  his  eye,  he  never 
forgot  it,  and  was  never  satisfied  without  it.  He  was 
fervent  in  spirit.  In  every  place,  as  well  as  at  Athens, 
"  his  spirit  was  stirred  in  him."  Reflecting  how 
much  he  was  indebted  to  the  Redeemer,  and  how 
willing  Christ  was  to  receive  sinners ;  with  the  utmost 
fervency  he  recommended  him  as  the  only  Saviour. 
Interested  in  him  himself,  and  inflamed  with  love  to 
him,  he  deeply  felt  for  those  who  were  in  the  gall  of 
bitterness  and  bond  of  iniquity,  and  travailed  in  birth, 
zealous  that  Christ  should  be  formed  in  them. 

There  cannot  be  a  betterproof  of  his  fervency  and 
zeal,  than  the  severe  sufferings  and  hardships  he  un- 
derwent in  his  Master's  service.  His  labours  too  Wiere 
uncommon,  and  directed  to  no  other  end  than  the 
glory  of  Christ,  and  the  good  of  souls.  He  exerted 
himself  to  the  utmost  in  preaching  the  faith  he  for- 
merly destroyed.  Zealous  and  fervent  in  the  good 
cause,  nothing  could  dishearten  or  weary,  allure  or 
terrify  him  from  his  duty.  We  have  a  short  but  sur- 
prising account  of  his  labours,  Rom.  xv.  19,  "  From 


148 


Jerusalem,  and  round  about  unto  Illyricum,  he  fully 
preached  the  Gospel  of  Christ."  His  history  gives  us 
a  detail  of  his  severe  sufferings  in  this  long  circuit, 
the  amount  of  which  is,  that  bonds  and  imprisonment 
awaited  him  in  every  city. 

His  zeal  prompted  him  to  adopt  the  most  probable 
methods  of  winning  souls  to  Christ.  Hear  his  own 
account,  1  Cor.  ix.  19 — 23,  "  For  though  I  be  free 
from  all  men,  yet  have  I  made  myself  servant  unto 
all,  that  I  might  gain  the  more.  And  unto  the  Jews 
I  became  as  a  Jew,  that  I  might  gain  the  Jews :  to 
them  that  are  under  the  law,  as  under  the  law,  that  I 
might  gain  them  that  are  under  the  law ;  to  them  that 
are  without  law,  as  without  law,  (being  not  without 
law  to  God,  but  under  the  law  to  Christ)  that  I  might 
gain  them  that  are  without  law.  To  the  weak  be- 
came I  as  weak,  that  I  might  gain  the  weak :  I  am 
made  all  things  to  all  men,  that  I  might  by  all  means 
save  some:  and  this  I  do  for  the  Gospel's  sake." 
Never  did  the  Christian  temper  appear  to  greater 
advantage  than  in  the  apostle.  His  fervency  and  zeal 
rendered  him  indefatigable  in  the  work  of  the  Gospel. 
He  counted  nothing  dear  so  that  he  might  finish  his 
course  with  joy.  Not  to  say  more,  he  was  an  unpa- 
ralleled example  of  the  injunction  he  gave  to  Timo- 
thy, "  But  be  thou  in  these  things." 

5.  The  apostle's  language  "  Knowing  therefore 
the  terror  of  the  Lord,  we  persuade  men,"  implies 
that  there  is  no  likelihood  of  gaining  the  hearts  of 
sinners  to  Christ,  unless  some  impressions  are  made 
by  the  terror  of  the  Lord.  The  whole  need  not  a 
physician,  but  they  that  are  sick.     If  conscience  does 


149 


not  feel  the  weight  of  guilt,  and  tremble  at  the  conse- 
quence, the  heart  will  never  seek  relief.  While  we 
think  that  we  are  rich  and  increased  in  goods,  and 
standing  in  need  of  nothing,  we  will  never  make 
application  for  supply.  In  vain  is  the  Saviour 
preached,  unless  persons  know  and  feel  themselves 
to  be  sinners.  Salvation  always  begins  in  a  sense  of 
sin,  and  sin  is  never  properly  understood,  but  as 
offending  the  highest  Lord,  and  entailing  great  and 
certain  misery.  True,  the  Gospel  is  good  news,  and 
Christ  is  freely  offered  unto  all ;  but  he  is  always 
exhibited  as  a  Saviour  from  sin,  and  the  good  news 
always  suppose  and  only  suit  the  greatest  misery  and 
want.  Christ  never  will  be  apprehended,  unless  the 
person  is  deeply  sensible  that  he  cannot  do  without 
him.  Agreeably  to  this  we  are  taught  in  a  well 
known  form  of  sound  words,  that  "  Effectual  calling 
is  the  work  of  God's  Spirit,  whereby,  convincing  us  of 
our  sin  and  misery,  enlightening  our  minds  in  the 
knowledge  of  Christ,  and  renewing  our  wills,  he  doth 
persuade  and  enable  us  to  embrace  Jesus  Christ, 
freely  offered  to  us  in  the  Gospel."  Here,  if  convic- 
tion of  sin  is  not  spoken  of  as  previous  to  the  enlight- 
ened soul's  reception  of  Christ  in  the  Gospel,  it  is 
expressly  mentioned  as  always  accompanying,  and 
necessary  to,  if  not  included  in  that  faith  which  ap- 
propriates him.  In  the  Scriptures  it  will  be  found, 
that  only  such  as  felt  and  feared  their  misery,  applied 
for  salvation.  The  jailor  trembled  and  believed.  The 
publican,  weighed  down  with  a  sense  of  sin,  cried  for 
mercy.     Most  emphatic  is  the  apostle's  account  of 


150 


liis  own  historj  at  conversion,  Rom.  vii.  9,  "  For  I  was 
alive  without  the  law  once ;  but  when  the  command- 
ment came,  sin  revived,  and  I  died."  Without  the 
sentence  of  death  in  ourselves,  we  will  never  apply 
to  the  Saviour.  Unless  we  feel  ourselves  bond- 
slaves, we  will  never  desire  redemption ;  and  till  we 
are  sensible  of  our  starving  condition,  we  will  never 
think  of  returning  to  our  Fathers  house.  Whether 
we  consider  conviction  prior  to,  or  contemporary 
with  faith,  it  is  absolutely  necessary;  and  in  its  nature 
includes  not  only  a  sense  of  sin,  but  a  certain  per- 
suasion that  misery  will  infallibly  accompany  it,  unless 
we  are  delivered. 

6.  It  also  includes  that  he  insisted  much  upon  a 
present  compliance.  When  men  are  persuaded,  the 
end  is  gained;  and  Paul  never  attempted  to  per- 
suade, but  he  desired,  if  possible,  to  gain  the  point 
before  he  concluded.  An  advocate  at  the  bar,  when, 
a  critical  and  momentous  cause  is  in  dependance, 
makes  the  utmost  exertions  to  persuade  while  he 
pleads,  and  gain  a  present  decision  in  favour  of  his 
client.  If  possible,  his  urgency  is  increased  if  the  life 
of  a  near  relation  is  at  stake,  if  he  is  absolutely  cer- 
tain that  the  cause  is  good,  and  that  only  false  charges, 
and  not  legal  bars,  stand  in  the  way.  In  Christ's  be- 
half, the  apostle  plead  that  sinners  might  be  saved. 
Their  everlasting  life  was  at  stake.  Many  just 
charges  lay  against  them,  especially  from  the  law  of 
God.  These  were  all  answered  in  the  blood  of  Christ, 
and  every  legal  bar  between  them  and  their  complete 
redemption  was  removed.    Nothing  was  wanting  but 


151 


their  consent.  This  the  apostle  laboured  to  gain,  and 
prayed  them  in  Christ's  stead  to  be  reconciled  to 
God.  To  prevail  with  them,  he  pointed  out  that  even 
their  consent  was  secured  by  the  divine  promise. 

When  a  physician,  or  a  friend  by  his  direction,  per- 
suades a  person,  apparently  at  the  point  of  death,  to 
make  tlie  only  experiment  which  is  likely  to  preserve 
his  life  by  taking  some  powerful  medicine,  he  labours 
now  to  prevail,  and  persuade  the  patient  without 
delay.  Paul  was  in  a  situation  exactly  similar.  Sin- 
ners, whom  he  endeavoured  to  persuade,  were  every 
moment  exposed  to  eternal  death,  and  therefore  he 
urged  a  present  compliance.  While  this  is  in  the 
nature  of  persuading,  many  considerations  stimulated 
the  apostle  to  press  sinners  immediately  to  comply, 
and  guard  against  procrastination.  These  conve- 
nient seasons,  so  congenial  to  the  sinful  heart,  were 
not  to  be  depended  on,  and  he  might  never  again  see 
those  whom  he  then  addressed;  and  though  he  should, 
their  hearts,  if  not  now  softened,  would  be  harder, 
and  more  steeled  against  every  impression.  If  they 
were  now  gained  to  Christ,  while  they  w  ould  be  the 
apostle's  joy  and  crown  in  the  other  world,  in  this 
they  would  immediately  commence  workers  together 
with  him,  and  cordially  join  in  endeavouring  to  per- 
suade others.  Besides,  the  sooner  any  are  persuaded 
to  come  to  Christ,  their  period  of  sinning  is  shorter, 
and  their  guilt  less  aggravated.  He  did  not  know 
how  soon  they  might  be  cast  into  that  place  from 
which  there  is  no  redemption,  and  the  terror  of  the 
Lord  be  fully  inflicted.  Every  thing  loudly  called 
him  to  use  every  art  to  win  souls  to  Christ  without 


152 


delay.  While  it  was  Christ's  leading  injunction^ 
seek  first  the  kingdom  of  God ;  it  was  the  apostle's 
constant  caution,  receive  not  the  grace  of  God  in 
vain,  for  now  is  the  accepted  time,  and  day  of  sal- 
vation. 

7.  In  persuading  men,  the  apostle  earnestly  urged 
them  to  use  all  possible  means  to  persuade  them- 
selves. In  vain  do  we  speak  to  others  about  matters 
of  everlasting  concern,  unless  we  can  prevail  with 
them  to  think.  Recollecting  how  much  he  himself 
was  deceived,  and  certain  that  others  were  equally 
deluded  by  the  deceitful  heart,  the  apostle  w^as  truly 
in  earnest  to  detect  their  mistake,  and  open  their 
eyes.  Before  conversion,  sinners  are  totally  unac- 
quainted with  their  own  hearts,  and  when  brought  to 
consideration,  then  only  do  they  either  come  to  them- 
selves, or  to  Christ.  The  means  recommended  by 
the  apostle  were,  a  diligent  study  of  God's  law  in  its 
spirituality  and  extent,  serious  meditation  on  the 
holiness  of  God,  a  careful  perusal  of  the  written  word, 
great  concern  about  eternity,  frequent  self-examina- 
tion, and  much  fervent  prayer. 

8.  The  apostle  concluded  all  his  aims  at  persuad- 
ing sinners,  by  assuring  them  in  the  most  plain  and 
unequivocal  terms,  that  if  the  fear  of  the  terror  of  the 
Lord,  in  conjunction  with  other  motives,  did  not  pre- 
vail timeously  to  persuade  them,  they  should  certainly 
feel  divine  wrath,  when  persuasion  w  ould  be  too  late, 
and  wholly  in  vain.  It  was  this  which  made  him  use 
such  urgency  with  sinners  not  to  receive  the  grace  of 
God  in  vain.  This,  also,  made  him  warn  them  that  if 
they  received  it  in  vain,  they  would  know  the  great 


153 


salvation   they  had   neglected,  by   the  great  wrath 
which  would  be  inflicted. 

In  fine,  he  seconded  all  his  endeavours  with  fervent 
prayer  to  God,  that  He,  by  his  Spirit,  would  effectually 
persuade  men.  Paul  was  no  Arminian.  He  well  knew 
that  the  best  arguments,  urged  by  the  most  powerful 
motives,  would  never,  without  the  efficacy  of  Divine 
grace,  persuade  or  change  a  single  heart.  While 
this  w  as  clearly  asserted  in  many  places  of  Scripture, 
the  apostle  had  two  proofs  that  the  most  conclusive 
reasoning  would  never  change  the  heart :  he  knew 
what  it  took  to  change  his  own  :  every  mean  was  in 
vain,  till  he  got  a  remarkable  discovery  of  Christ, 
and  a  particular  intimation  of  peace  and  pardon. — 
Often  did  he  himself  make  every  exertion  to  per- 
suade others,  and  some  continued  hardened,  while 
others  blasphemed. 

No  man  ever  spake  more  about  the  necessity  of  the 
exceeding  greatness  of  the  mighty  power  of  God  to 
persuade  a  sinner,  and  shut  him  up  to  the  faith.  He 
spake  invariably  of  the  conversion  of  sinners,  in 
terms  which  implied  the  absolute  necessity  of  Divine 
power  and  energy.  One  while,  he  asserts  that  sin- 
ners in  their  natural  state  are  dead,  and  that  Christ 
alone,  by  his  Spirit,  could  quicken  them.  Again,  he 
calls  their  conversion  a  new  creation,  and  a  first 
resurrection. 

These  considerations  would  influence  his  gracious 
heart  to  apply  to  God  in  the  most  fervent  manner  for 
that  Divine  energy,  and  these  gracious  influences 
which   alone  could  make  the  means  eflfectual,  and 

20 


154 


powerfully  persuade  sinners  to  come  to  Christ,  and 
escape  the  terror  of  the  Lord. 

All  these  things  he  would  do,  firmly  persuaded 
that  they  were  means  of  God's  appointment,  which  he 
had  promised  to  bless.  This  would  make  him  speak 
with  authority  and  courage,  and  animate  his  heart 
with  hopes  of  success.  He  knew  that  the  Lord  would 
gather  his  own  to  himself,  and  that  he  would  bless 
these  means  for  that  end.  He  knew  the  grace  and 
faithfulness  of  him  who  had  promised  to  go  forth 
working,  when  his  servants  went  forth  preaching.  He 
relied  on  Christ's  faithful  promise  that  he  would  be 
with  him  always  to  the  end.  Constrained  by  love, 
and  animated  by  Divine  faithfulness,  however  great 
his  discouragements  were,  having  received  this  minis- 
try, he  did  not  faint,  but  knowing  the  terror  of  the 
Lord,  continued  to  persuade  men. 

We  shall  now  subjoin  some  further  application. 

I.  We  may  learn  from  this  subject  that  moral 
suasion  of  itself  will  never  change  the  heart,  or  bring 
a  sinner  to  Christ.  The  Scriptures  expressly  assert 
this.  They  assure  us  that  no  man  cometh  unto  Christ 
unless  the  Father  draw  him.  We  have  many  proofs 
in  fact.  Christ  was  infinitely  able  to  argue.  He  was 
well  acquainted  with  all  the  arts  of  persuasion ;  but 
"  no  man  received  his  testimony."  Paul  had  every 
possible  advantage.  He  had  excellent  natural  abili- 
ties, much  literature,  and  great  grace.  He  received 
his  acquired  endowments  at  the  feet  of  Gamaliel,  and 
made  such  progress,  as  made  some  conclude  that 
much  learning  had  made  him  mad.     He  received  his 


155 


gracious  qualifications  in  the  third  heavens.  But, 
with  all  these  attainments,  he  could  never  persuade 
or  change  a  single  heart.  Not  accompanied  by  Divine 
power,  his  best  discourses  adapted  in  every  respect 
to  his  hearers,  instead  of  bringing  sinners  to  Christ, 
exposed  him  to  the  contemptuous  titles  of  a  babbler,  a 
setter  forth  of  strange  gods,  and  an  insignificant 
creature,  rude  in  speech. 

Moral  suasion  never  did,  and  never  will,  produce 
love  to  Christ  in  the  carnal  heart,  which  is  enmity. 
The  utmost  which  the  best  reasoning  can  do  in  this 
matter,  is  to  produce  a  cold,  dry,  uninfluencing  light 
in  the  head,  and  some  transient,  uneasy  emo- 
tions in  the  conscience ;  while  the  heart  itself  is  left 
hard  as  the  nether  millstone.  Sin  is  too  strong  for 
the  best  arguments.  The  hearts  of  men  are  fully  set 
in  them  to  do  evil.  The  heart  is  dead,  dark,  shut, 
and  makes  positive  exertions  to  keep  out  the  light. 
The  old  man  fights  hard  for  his  own  safety,  and  the 
enjoyment  of  his  lusts.  If  he  appears  at  any  time  to 
yield,  it  is  only  a  kind  of  ill-formed  resolution,  and 
insincere  promise  to  repent  at  some  future  period, 
and  convenient  season.  The  resolutions  and  engage- 
ments of  the  unrenewed  heart  are  like  those  of  one 
half  av/ake.  He  promises  to  rise,  but  instead  of 
performing,  instantly  falls  faster  asleep. 

2.  That  it  is  of  the  greatest  importance  for  Gospel 
hearers  to  know  whether  they  are  persuaded  or  not. 
All  who  are  persuaded  believe  the  terror  of  the  Lord  to 
be  a  great  reality,  that  they  themselves  deserve  Divine 
wrath,  and  are  exposed  to  it.  They  believe  that  they 
must  fall  under  that  wrath,  unless  they  are  mercifiillv 


156 


delivered.  This  produces  great  concern.  It  make? 
them  cry,  with  the  jailer,  What  shall  I  do  to  be  saved  ; 
or  with  these  in  Micah,  Wherewith  shall  I  come 
before  the  Lord,  and  bow  before  the  most  high  God ! 
This  leads  to  fervent  prayer.  Impressions  of  future 
wrath,  not  issuing  in  fervent  supplication,  have  no 
evidence  of  being  saving.  If  these  prayers  for  mercy 
are  in  earnest,  the  suppliant  gives  up  with  all  self- 
dependance,  and  ventures  on  Christ.  Discerning  the 
naughtiness  of  his  own  righteousness,  he  casts  it  away 
as  filthy  rags,  and  depends  alone  on  the  finished 
work  of  the  Redeemer. 

When  men  are  not  persuaded,  though  there  should 
be  great  awakenings,  powerful  convictions,  and  ap- 
parent reformation ;  these  effects  will  only  be  tempo- 
rary and  transient.  It  will  "  happen  unto  them  accord- 
ing to  the  true  proverb,  The  dog  is  turned  to  his  own 
vomit  again ;  and,  the  sow  that  was  washed,  to  her 
wallowing  in  the  mire."  Their  hearts  will  be  more 
hardened  than  ever. 

They  who  have  been  persuaded  should  be  thank- 
fiil.  Christ  has  done  much  for  them :  he  bare  the 
WTath  of  God,  and  died  in  their  stead.  He  has  done 
much  in  them :  he  has  actually  persuaded  them, 
changed  their  hearts,  and  made  them  wilHng  in  a  day 
of  power.  He  will  do  much  more :  he  will  lead  them 
in  all  their  way,  and  keep  them.  He  will  more  and 
more  persuade  them  to  improve  his  fulness.  He  will 
do  great  things  beyond  conception  for  them  to  all 
eternity.  They  should  therefore,  like  David,  sum- 
mon their  souls,  and  all  that  is  within  them  to  praise, 
and  bless  his  holy  name.     Psal.  ciii.  1 — 6. 


157 


Sinners  should  now  be  persuaded.  O  for  the  per- 
suasive arts  of  the  apostle,  that  if  possible  we  might 
gain  some  !  Sinners  should  think  on  the  shortness  of 
time,  the  vanity  of  all  sublunary  enjoyments,  and  the 
endless  duration  of  eternity.  They  should  remember 
and  believe,  that  there  are  only  two  places  and  con- 
ditions in  the  other  world — the  dungeons  of  darkness, 
and  the  mansions  of  glory.  They  should  believe  that 
they  themselves  must  be  in  one  or  the  other  of  them ; 
that  they  deserve  hell ;  and  that,  without  an  interest 
in  Christ,  they  can  never  enter  heaven.  Hell  is 
misery  beyond  conception.  Knowing  therefore  the 
terror  of  the  Lord  we  would  persuade  sinners ;  and 
they  should  be  persuaded.  But,  as  we  are  unable^  and 
they  ununlHng,  may  Jehov\h  the  Spirit  persuade 
them! 


SERMON  VII, 


ISAIAH  L.  4. 


The  Lord  God  hath  given  me  the  tongue  of  the  learned^ 
that  I  should  know  how  to  speak  a  word  in  season  to  him 
that  is  loeary, 

XVEADING  this  comforting  declaration,  one  cannot 

but  ask,  of  whom  speaketh  the  prophet,  of  himself, 

or  of  some  other  ?     Perhaps  Isaiah  might  have  some 

respect  to  the  difficulties  in  his  own  work,  and  the 

encouragement  he  had  to  go  on  in  it.     A  greater  than 

Isaiah  is  here.     In  some  preceding  chapters  the  deh- 

verance  from  the  Babylonish  captivity  is  celebrated 

in  most  lofty  strains.     Lest,  after  the  accomplishment. 

it  should  be  thought  that  this  deliverance  appeared 

much  greater,  and  more  glorious  in  prophecy  than  in 

fact,  when  the  Jews  returned  from  Babylon  in  a  poor 

condition ;  the  prophet  in  chap.  xxix.  shows,  that  the 

prophecy  ultimately  respected  another   redemption, 

which  would  as  far  surpass  these  expressions,  as  the 

Babylonish  deliverance  might  seem  to  come  short  of 

them.     The  prophet  has  in  his  eye  the  redemption  of 

the  world  by  Jesus  Christ,  who  is  spoken  of  in  the 

most  elevated  strains  as  God's    servant,  infinitely 

higher  than  Cyrus. 


16U 


In  this   chapter  God  shows  that  those  who  were 
under  calamities  had  themselves  to  blame.     He. nei- 
ther divorced  them  as  their  husband,  nor  sold  them 
as  their  Father.     Their  not  being  delivered  was  not 
for  want  of  power  in  him ;  for,  says  he,  "  Is  my  hand 
shortened  at  all,  that  it  cannot  redeem  ?  or  have  I  no 
power  to  deliver  ?     Behold,  at  my  rebuke  I  dry  up 
the  sea,  I  make  the  rivers  a  wilderness."     Sin  was  the 
cause.     The  text  may  be  considered  as  a  proclama- 
tion of  comfort  to  those  who  were  captives,  till  they 
should   be  released.     It   is  designed  to  solace  the 
hearts  of  weary  saints  and  sinners  to  the  end  of  time. 
Under  the  Old  Testament  dispensation,  Christ  com- 
forted the  weary,  and  spake  to  them  by  his  servants 
the  prophets.     In  the  fulness  of  time  he  spake  in  his 
own  person.     Then  was  this  prophecy  accomplished 
when  he  said,  *'  Come  unto  me,  all  ye  that  labour 
and  are  heavy  laden,  and  I  will  give  you  rest.     Take 
my  yoke  upon  you,  and  learn  of  me ;  for  I  am  meek 
and  lowly  in  heart ;  and  ye  shall  find  rest  unto  your 
souls."     It   is  still  fulfilled  where   Christ   addresses 
sinners  in  his  word  and  ordinances.     It  is  the  conti- 
nued comfort  of  the  church,  that  Jehovah  has  given 
to  Christ  the  tongue  of  the  learned,  that  he  should 
know  how  to  speak  a  word  in  season  to  him  that  is 
weary.     The   phrase  in   the   end  of  the   verse,  he 
wakeneth  morning  by  morning,  he  whkeneth  mine  ear 
to  hear  as  the  learner^  applied  to  Isaiah  or  any  minis- 
ter, signifies,  that  God  daily  excited  them  to  duty  and 
assisted  them  in  it :  that  to  comfort  others  it  behooved 
them  to  learn  experimentally ;  and  in  order  to  give 
instructions  to  sinners,  they  must  receive  them  fi'om 


161 


God.  Applied  to  Christ,  the  phrase  intimates  that 
God  prepared  him  a  body,  and  bored  his  ear ; — that 
day  by  day  he  listened  to  his  Father  that  he  might 
do  his  will ;  that  his  holy  human  nature  was  animated 
and  assisted  in  his  arduous  work ;  and  that  to  suc- 
cour and  comfort  the  weary  he  learned  obedience  by 
suffering,  and  had  an  experimental  acquaintance  with 
their  trials. 

In  discoursing  from  these  words  I  propose, 

Firsts  To  delineate  the  character  of  those  for  whom 
provision  is  made, — the  weary. 

Secondly.,  To  illustrate  the  gracious  declaration,  the 
Lord  God  hath  given  me  the  tongue  of  the  learned^  that  I 
should  know  how  to  speak  a  word  in  season  to  the  weary. 
After  which  I  shall  endeavour  in  the 

Third  place.  To  explain  the  manner  of  procedure 
when  Christ  employs  the  tongue  of  the  learned  and 
refreshes  the  weary. 

I.  I  begin  with  delineating  the  character  of  those 
for  whom  provision  is  made.  While  all  have  access 
to  Christ,  the  weary  only  will  improve  it.  Till  sin- 
ners feel  themselves  in  that  situation,  they  neither 
know  their  need  of  the  tongue  of  the  learned,  nor  will 
take  the  benefit  of  the  gracious  words  of  the  Redeem- 
er. Therefore  while  Christ  excludes  none,  he  has 
persons  of  this  description  particularly  in  his  eye. 

1.  The  weary  may  be  known  from  the  opposite 
character.     As  we  learn  what  light  is  by  darkness,  so 

21 


M 


162 


one  description  by  the  contrary.  These  of  the  oppo- 
site character  are  variously  described  in  Scripture, 
and  every  account  of  them  tends  to  illustrate  that  of 
the  weary.  They  are  said  to  be  at  ease  in  Zion.  They 
neither  feel  their  own  misery,  nor  the  affliction  of 
Joseph.  Sin  within  or  around  them  gives  them  no 
trouble.  They  are  neither  disturbed  by  the  dishon- 
our done  to  God,  nor  the  hurt  to  themselves.  They 
are  not  disquieted  by  the  suggestions  of  Satan.  Like 
a  strong  man  he  keeps  the  house  in  peace,  and  the 
goods  undisturbed.  They  are  led  by  him ;  but  they 
are  led  willingly,  and  without  reluctance.  Having 
made  a  covenant  with  Hell  and  Death,  these  neither 
break  nor  disturb  their  ease.  They  are  said  to  be 
asleep.  If  there  is  any  difference  between  this  branch 
of  their  character  and  the  last,  it  denotes  a  higher 
degree  of  security.  Sleep  is  the  native  effect  of  ease. 
The  spiritually  weary  neither  find  sleep  to  their  eyes, 
or  slumber  to  their  eyelids.  There  is  nothing  in  the 
sleep  of  sinners  calculated  to  make  them  weary. 
They  are  in  a  state  both  of  insensibility  and  delusion. 
Their  dreams  are  such  as  please  them,  and  till  they 
awake  their  disappointment  is  unknown.  Should  they 
attend  to  the  external  performance  of  duties,  or  make 
a  profession,  still  they  are  asleep.  Not  so  the  weary. 
In  both  senses  they  may  well  say.  Our  eyes,  debarred 
from  rest  and  sleep,  thou  makest  still  to  wake.  They 
are  said  to  be  whole.  While  of  this  description  they 
cannot  be  weary,  and  feel  no  need  of  Christ's  com- 
forting medicine.  A  contrite  heart  and  broken  bones 
make  persons  uneasy,  and  keep  them  awake.  As 
long  as  sinners  are  whole,  they  feel  little  or  no  pain. 


163 


It  is  far  otherwise  with  the  weary.  They  can  scarcely 
tell  where  they  feel  most.  They  cry,  as  in  Psa.  xxxi. 
9,  10,  "  Have  mercy  upon  me,  O  Lord,  for  I  am  in 
trouble :  mine  eye  is  consumed  with  grief,  yea,  my 
soul  and  my  belly.  For  my  life  is  spent  with  grief, 
and  my  years  with  sighing;  my  strength  faileth  be- 
cause of  mine  iniquity,  and  my  bones  are  con- 
sumed." In  figurative  language,  should  they  attempt 
to  move  and  employ  any  member,  they  find  them  all 
defective  and  diseased.  Their  hand  is  withered. 
Their  eye  is  blind  from  their  birth.  Their  legs  are 
lame,  and  their  loins  filled  with  a  loathsome  disease. 
They  find  in  experience  "  that  there  is  no  soundness 
in  the  flesh  because  of  the  Lord's  anger :  neither  is 
there  any  rest  in  their  bones  because  of  sin."  They 
are  said  to  be  rich^  and  increased  in  goods,  and  standing 
in  need  of  nothing.  In  direct  opposition  to  this,  the 
w^eary  know  and  feel  that  "  they  are  wretched,  and 
miserable,  and  poor,  and  blind,  and  naked."  Nay, 
these  are  the  very  things  which  make  them  weary. 
It  is  a  great  part  of  their  distress  that  they  are  naked, 
and  have  nothing  to  cover  their  shame,  and  defend 
them  from  the  storm ;  and  that  they  are  blind,  and 
neither  see  their  danger  nor  deliverance.  Extreme 
poverty  completes  their  misery,  and  makes  them 
weary,  as  they  have  nothing  to  buy  food,  medicine, 
or  raiment.  If  Job  was  weary  when  a  wind  from 
every  quarter  blew  down  his  son's  house,  and  de- 
stroyed his  children ;  the  weary  find  that  all  their 
refuges  were  built  on  sand.  The  waves  and  winds 
dashed  against  them  with  fury,  and  levelled  them  with 
the  ground.     Finding  themselves  destitute  of  shelter, 


164 


and  uncertain  but  the  next  surge  may  hurl  them  into 
the  ocean  of  destruction,  they  cannot  but  be  weary. 
In  fine,  these  of  an  opposite  character  either  think 
little  about  eternity^  or  reckon  themselves  prepared  for  it. 
They  have  established  a  righteousness  of  their  own, 
or  trust  to  the  general  mercy  of  God.  Having  fasted 
twice  a  week,  they  are  disposed  to  say,  with  the  Phari- 
see, "  God,  I  thank  thee  that  I  am  not  as  other  men  are, 
extortioners,  unjust,  adulterers;  or  even  as  this  publi- 
can :"  or  with  the  young  man,  "  all  these  things  have 
I  kept  from  my  youth  up."  I  pray  to  God,  do  good 
to  my  neighbour,  and  injure  no  man;  and  I  have  no 
doubt  of  future  acceptance  and  eternal  reward.  Like 
these,  the  weary  in  the  text  once  thought  themselves 
possessed  of  a  righteousness  of  their  own,  enough  to 
cover  and  cherish  every  part.  Having  wrought  it 
out,  they  tried  it  on  as  a  robe  ;  but  to  their  sad  disap- 
pointment, instead  of  finding  it  like  the  clean  garment 
of  salvation,  or  the  seamless  robe  of  righteousness, 
sufficient  to  defend  and  adorn,  they  found  it  only 
filthy  rags.  Viewing  themselves  in  the  mirror  of  the 
law,  covered  with  their  own  righteousness;  instead 
of  easing  the  smart,  the  sight  filled  them  with  horror 
and  made  them  more  weary.  Though  disappointed 
when  they  tried  it  on  in  the  day-time,  they  fondly 
thought  it  might  ease  their  pain  in  the  darkness  and 
silence  of  the  night.  Here,  too,  they  were  sadly 
deceived.  Stretching  themselves  on  it,  they  found  it 
too  short;  and  from  the  crown  of  the  head  to  the  sole 
of  the  foot  it  made  eyery  member  awfully  weary. 
But,  had  their  pain  been  tolerable,  (as  it  was  not) 
their  covering  was  unspeakably  too  narrow.    Thus. 


165 


neither  day  nor  night,  can   they  enjoy  a  moment's 
ease ;  and  how  can  they  but  be  weary ! 

2.  The  weary  may  be  known  from  other  branches 
of  the  same  character.  As  the  careless  and  uncon- 
cerned are  variously  described,  so  are  awakened 
sinners,  and  afflicted  saints.  These  descriptions  are 
characteristic  of  the  weary.  They  labour  and  are 
heavy  laden.  Nothing  is  more  calculated  to  make  one 
weary  than  an  insupportable  load.  They  are  sinners. 
They  have  got  a  discovery  of  their  guilt,  feel  it  a 
burden  too  heavy,  and  arc  ready  to  sink  under  it. 
They  commonly  have  many  other  burdens.  They 
are  loaded  with  affliction,  and  tossed  with  tempta- 
tion. Their  way,  too,  is  difficult,  and  dangerous,  and 
this  makes  them  weary.  They  are  poor  in  spirit  and 
self-emptied.  Formerly  they  trusted  in  themselves, 
but  "  the  commandment  came,  sin  revived,  and  they 
died."  Now  they  see  nothing  about  themselves  that 
can  either  afTord  them  the  least  ease  at  present,  or 
ground  to  hope  for  it  at  any  future  period.  Thus  over- 
whelmed and  in  perplexity,  they  cry,  all  refuge  failed 
me,  and  no  man  cared  for  my  soul.  They  are  hungry 
and  thirsty.  These  sensations  in  the  extreme,  must 
make  them  weary.  Hotly  pursued  by  the  law,  and 
the  terrors  of  the  Lord,  they  thirst  for  water,  and 
there  is  none.  Far  off  in  a  distant  country,  like  the 
prodigal,  they  hunger,  and  fain  would  eat ;  but  they 
can  have  no  bread.  In  extreme  want  they  would  fill 
their  bellies  with  the  husks  that  the  swine  did  eat ; 
and  no  man  gave  unto  them.  But,  should  they  re- 
ceive the  husks,  like  some  roots  they  would  neither 
satisfy  their  hunger  nor  abate  their  pain ;  or  rather. 


166 


like  others,  prove  poisonous  and  destructive.  What 
a  sad  state !  They  have  no  bread  and  no  husks ; 
are  pined  with  hunger  and  have  nothing  to  satisfy 
their  wants.  They  are  prisoners  in  a  pit  where  there  is 
no  water.  They  feel  their  prison  and  their  chains. 
They  are  hemmed  in  by  the  law,  and  the  curse  of 
God.  They  are  condemned  and  bound  with  strong 
fetters.  A  cruel  jailer  waits  their  execution.  Their 
tongue  faileth  for  thirst,  but  their  pit  yields  no  water. 
True,  they  are  prisoners  of  hope ;  but  they  have  not 
as  yet  felt  the  dew  of  Divine  grace  descending  to 
solace  their  hearts.  They  are  like  poor  criminals 
already  condemned,  and  the  gibbet  erected — their 
execution  determined,  and  the  time  uncertain,  but 
wholly  depending  on  the  will  of  a  Judge  justly  and 
highly  incensed.  In  this  situation  they  are  repre- 
sented as  willing  to  give  every  thing  they  have  for 
relief,  and  much  more  than  they  ever  had  were  it 
possible.  In  the  language  of  Micah  vi.  6,  7,  they 
say,  "  Wherewith  shall  I  come  before  the  Lord,  and 
bow  myself  before  the  high  God  ?  Shall  I  come  be- 
fore him  with  burnt-offerings,  with  calves  of  a  year 
old  }  Will  the  Lord  be  pleased  with  thousands  of 
rams,  or  with  ten  thousands  of  rivers  of  oil }  Shall  f 
give  my  first-born  for  my  transgression,  the  fruit  of 
my  body  for  the  sin  of  my  soul  ?" 

3.  They  are  weary  through  great  pressures  which 
they  presently  feel.  It  is  impossible  to  name  all  their 
pressures,  or  represent  the  weight  of  a  single  one. 
There  is  more  weight  in  one  sin,  when  the  conscience 
is  awakened,  than  men  or  angels  can  express.  What 
then  must  be  the  pressures  of  innumerable  evils. 


167 


when  God  sets  them  in  order  before  sinners  ?  Look- 
ing over  their  lives,  the  weary  see  every  period  filled 
with  guilt.  The  acts  of  sin  are  as  the  sand  on  the 
sea  shore,  and  the  aggravations  innumerable.  Once 
they  made  light  of  the  divine  curse ;  but  now  they 
feel  it  a  weighty  pressure.  They  know  it  to  be  as 
great  a  reality  as  any  sensible  object,  and  more  terri- 
ble in  its  nature  and  effects  than  a  thousand  temporal 
deaths  in  the  most  formidable  shape.  The  highest 
gibbet  or  hottest  furnace  would  be  reckoned  tolera- 
ble,  could  they  be  delivered  from  the  curse.  But 
this  they  scarcely  reckon  possible.  Often  they  try  to 
forget  it,  or  shake  it  off;  but  it  cleaves  to  them  as 
the  shadow  to  the  body.  Alone  and  in  company, 
rising  up  and  lying  down,  the  hand  writing  of  the 
curse  is  seen,  and  these  words,  terrible  as  thunder, 
fill  their  ears,  "  Cursed  is  every  one  that  continueth 
not  in  all  things  which  are  written  in  the  book  of  the 
law  to  do  them."  They  know  that,  if  not  delivered, 
the  inevitable  consequence  will  be  "  Depart  from 
me,  ye  cursed,  into  everlasting  fire  prepared  for  the 
devil  and  his  angels."  The  accusations  of  conscience  are 
an  heavy  pressure.  Acting  for  the  Judge,  it  cites  the 
person,  and  reads  the  indictment,  urges  the  demerit, 
and  passes  sentence  without  mercy.  Their  hearts 
condemn  them.  Wherever  they  go  they  carry  along 
with  them  a  crime  and  a  court,  a  witness  and  a  judge, 
the  sentence  and  punishment.  They  are  oppressed 
by  the  power  and  prevalence  of  sin.  One  would  be 
ready  to  think  that,  when  so  affected  with  the  guilt 
and  danger  of  sin,  if  they  could  not  atone  for  the 
past,   they  would  offend  no  more.     But  sin  is  too 


168 


powerful  to  be  interrupted  by  the  fears  of  destruc- 
tion. The  enmity  of  the  old  man  at  the  law  of  God 
is  too  great  to  desist  on  hearing  the  threatenings. 
At  the  very  moment  the  sinner  is  reviewing  his  guilt, 
sin  is  active,  and  increases  the  sura  already  incalcu- 
lable. In  this  situation,  often  sins  of  the  deepest  dye 
are  committed.  The  heinous  sin  of  unbelief,  which 
rejects  the  counsel  of  God  and  his  great  salvation, 
prevails  and  is  indulged.  Satan  is  most  dihgent  at 
such  a  crisis.  It  is  impossible  to  conceive  or  express 
with  what  cruelty  and  assiduity  he  harasses.  When 
lulled  in  security  and  false  peace  he  did  not  disturb 
them.  Now  when  they  are  awakened,  he  exerts 
himself  to  the  utmost  to  aggravate  their  pain.  If 
conscience  forebodes  fears,  he  makes  them  sevenfold. 
Would  the  weary  indulge  a  single  thought  of  mercy, 
he  suggests  that  it  is  impossible  to  obtain  it,  and 
presumption  to  expect  it.  Were  matters  assuming  a 
more  favourable  aspect,  he  casts  another  fiery  dart 
and  torments  them.  Under  all  these  pressures,  God's 
threatenings  are  familiar,  and  his  promises  seldom 
recollected  :  his  arrows  stick  fast,  and  drink  up  their 
spirits,  and  they  cannot  but  be  weary ! 

4.  They  are  weary  through  sore  fighting  after  relief. 
Burdened  with  the  pressures  already  named,  they 
struggle  hard  for  deliverance.  Like  the  strong  man 
in  the  agonies  of  death,  they  lay  about  them,  and 
their  own  exertions  make  them  weary.  This  struggle 
includes  every  attempt  which  awakened  sinners  make 
for  rehef  They  go  about  to  estabhsh  a  righteous- 
ness of  their  own.  They  pray  and  vow.  They  aim 
at   duties  and  enter  into  resolutions.     Every  thing 


169 


about  their  own  righteousness  is  calculated  to  make 
them  weary.  It  is  burdensome  to  work  it  out;  and 
when  well  advanced,  it  is  insignificant  and  of  no  avail. 
All  their  vows  and  resolutions  are  like  Samson'i? 
cords  before  the  sinful  heart.  They  frequently  re- 
peat them,  and  are  always  disappointed.  Their 
hearts  are  pained  with  deep  convictions  of  their  sin 
and  misery.  They  feel  the  spirit  of  bondage,  and 
have  much  anguish  and  terror.  So  wedded  are  men 
to  sin  and  ja  legal  method  of  deliverance,  that  they 
often  need  to  be  shaken  over  hell  to  divorce  their 
hearts  from  their  own  righteousness.  With  some 
these  courses  are  of  longer,  and  with  others  of 
shorter,  duration.  Following  them,  sinners  truly 
weary  themselves  for  very  vanity. 

5.  They  are  weary  through  fears  thaf  matters  will 
never  be  better.  Disappointed  in  all  their  past  at- 
tempts, they  look  forward,  and  guess  and  fear. 
Their  want  of  success  in  former  endeavours  seems  to 
justify  their  desponding  apprehensions.  In  this  situ- 
ation their  fears  are  numerous  as  the  actings  of  the 
mind,  and  succeed  one  another  as  the  harassed  soul 
diversifies  its  object.  If  they  think  of  God^  they  be- 
lieve that  he  is  a  just  God,  but  are  unable  to  conceive 
how  he  can  be  their  Saviour.  They  are  satisfied 
that  he  will  by  no  means  clear  the  guilty,  and  that 
he  is  of  purer  eyes  than  to  behold  iniquity.  Turning 
their  attention  to  the  law,  they  see  it  broad,  iji  full 
force,  and  inflexible.  It  insists  on  perfection,  and 
condemns  the  least  failure.  With  the  highest  au- 
thority, it  shows  them  their  transgressions,  and 
pierces  their  hearts  with  its  sting.    If  they  think  of 

22 


170 


the  threatenings,  they  beheve  their  veracity,  and  that 
they  are  directly  against  themselves.  If  their  atten- 
tion is  turned  to  sin  and  Satan,  they  see  them  enemies, 
mad,  sworn,  and  unrelenting.  Should  they  for  a  mo- 
ment leave  all  these  objects,  and  once  more  attend 
to  their  own  doings;  what  can  they  do  which  they 
have  not  done  already  ?  And  what  success  can  they 
now  expect  when  they  had  none  before  ? 

6.  They  are   weary  through   being  neai'  to  faint. 
Already  greatly  distressed,   and  apprehending  that 
matters  will  never  be  better,  it  is  no  wonder  that 
they  should  be  ready  to  faint.     Their  past  attempts, 
instead  of  proving  that  they  have  any  strength,  only 
discover  their  weakness.     They  now  feel  all  God's 
billows  passing  over  them,  and  expect  every  hour  to 
be  swallowed  up.     Should  any  try  to  administer  con- 
solation, they  consider  it  as  too  late,  and  rather  shun 
it.     Such  kind  offices  and  friendly  attempts,  instead 
of  comforting  their  hearts,  rather  increase  their  sor- 
row, as  only  calculated  to  discover  what  others  have 
gained,  and  they,  in  their  apprehension,  have  lost. 
Every  thing  of  this  kind  is  considered  as  applying  a 
plaister  to  a  sore,  when  almost  the  last  drop  of  blood 
is  shed,  or  talking  of  scenes  of  social  happiness  to  the 
man  whose  neck  is  fastened  in  the  fatal  rope.     They 
consider  such  as  acting  a  cruel,  instead  of  a  comforting 
part,  and  adding  affliction  to  the  afflicted.     Is  conso- 
lation then  impossible  ?     Sure  he  would  need  the 
tongue  of  the  learned  who  would  try  to  comfort  the 
heart  in  such  a  disconsolate  condition !     Is  such  a 
one  to  be  found  .'*     There  is  one,  an  interpreter,  one 
among  a  thousand  who  has  the  tongue  of  the  learned. 


171 


and  can  speak  a  word  in  season  to  him  that  is 
weary ! 

There  are  others,  besides  these  whom  we  have 
now  described,  who  are  also  weary,  and  may  expect 
a  word  in  season  from  him  who  has  the  tongue  of  the 
learned.  These  are  the  saints.  They  were  once  in 
the  condition  already  described ;  but  were  shut  up 
to  the  faith,  and  mercifully  delivered.  He  who  has 
the  tongue  of  the  learned  spake  a  seasonable  word, 
and  said.  Fear  not,  I  will  deliver  from  going  down 
to  the  pit,  for  I  have  found  a  ransom  :  he  said,  I  who 
speak  unto  thee  am  he :  I  am  mighty  to  save,  and 
your  Saviour:  be  of  good  cheer,  your  sins  are  for- 
given. As  he  thus  spake,  he  opened  their  ears  and 
hearts  to  attend.  They  believed  and  had  great  joy. 
They  knew  in  experience  the  kindness  of  youth  and 
love  of  espousals.  Happy  days!  They  saw  the 
Saviour,  and  bade  defiance  to  their  foes.  They 
supped  with  him,  and  leaned  on  his  bosom.  Duties 
were  their  meat  and  drink,  and  ordinances  the  gate 
of  heaven.  They  went  from  strength  to  strength, 
and  did  run  the  way  of  God's  commandments  with 
enlarged  hearts.  Happy  days  ! — but  these  are  now 
gone,  and  the  saints  again  find  themselves  weary ! 

The  Lord's  people,  like  awakened  sinners,  have 
many  things  which  make  them  weary.  We  may 
specify  the  following : 

1.  Sometimes  they  sin  aAvay  the  Lord's  presence, 
and  provoke  him  to  depart.  He  is  holy  and  jealous ; 
and  when  his  countenance,  so  essential  to  the  happi- 
ness of  the  soul,  is  misimproyed;  it  will  be  with- 
drawn, at  least  as  to  sensible  and  sweet  communion. 


172 


Thcfee  who  act  improperly  while  enjoying  the  Lord^s 
presence,  will  be  made  to  lament  m  ith  heavy  hearts 
when  he  is  absent.  His  absence  and  their  lamenta- 
tions fill  their  hearts  with  sorrow,  and  make  them 
weary.  The  spouse  would  not  trouble  herself  to  rise 
and  open  to  her  beloved;  but  she  smarted  before 
she  found  him.  She  had  to  rouse,  rise,  and  run 
through  the  city,  and  suffer  painful  disappointments 
before  she  met  with  him  whom  her  soul  loved. 
Sometimes  the  Lord  departs  in  sovereignty,  and  even 
then  they  that  seek  him  will  be  weary.  This  was 
Job's  case,  when  he  cried,  "  O  that  I  knew  where  I 
might  find  him,  that  I  might  come  even  to  his  seat ! 
Behold,  I  go  forward,  but  he  is  not  there ;  and  back- 
ward, but  1  cannot  perceive  him :  on  the  left  hand, 
where  he  doth  work,  but  I  cannot  behold  him :  he 
hideth  himself  on  the  right  hand,  that  I  cannot  see 
him."  Job  xxiii.  3,  8,  9.  At  other  times  he  is  pro- 
voked to  depart,  and  says,  as  in  Hosea  v.  15,  "  I  will 
go  and  return  to  my  place,  till  they  acknowledge 
their  offence,  and  seek  my  face :  in  their  affliction 
they  will  seek  me  early."  Either  way  his  absence 
is  a  great  trial;  but  when  the  Lord's  people  are 
conscious  that  they  have  a  sinful  hand  in  his  de- 
parture, this  doubles  their  distress. 

2.  The  strength  of  their  enemies  makes  them 
weary.  When  the  sun  is  down,  beasts  of  the  forest 
creep  abroad.  When  the  Lord  is  away,  Satan  rages, 
and  sin  seems  to  have  recovered  its  former  strength. 
Sometimes  it  runs  out  in  one  channel,  sometimes  in 
another.  Now  they  are  weary  through  the  workings 
of  unbelief,  then  through  deadness   and   security. 


173 


Believers  endeavour  to  oppose  all  their  enemies,' 
but  the  trial,  as  with  Samson,  discovers  that  the 
Lord  is  departed.  Satan  now  employs  both  deceit 
and  violence,  and  often  finds  himself  too  successful. 
The  Ijord  is  away  and  the  heart  heavy ;  and  the 
saint  finds  himself  nearly  in  the  same  situation  as 
Before  conversion.  He  has  little  evidence  of  being 
in  a  gracious  state,  and  is  strongly  tempted  to  con- 
clude the  contrary. 

3.  The  Lord's  people  in  this  condition  try  duties 
and  ordinances  for  their  recovery ;  but  these  have 
lost  their  wonted  virtue.  Formerly  they  found  them 
the  house  of  God,  and  the  gate  of  heaven.  Now 
these  pools  are  troubled,  and  their  waters  are  no 
more  healing.  They  frequently  repeat  the  trial,  but 
without  the  desired  effect.  Deadness  pervades 
every  exercise.  Instead  of  their  former  sweet  medi- 
tation, they  can  scarcely  command  a  settled  thought. 
Once  they  poured  out  their  hearts  with  fervency  and 
satisfaction;  now  their  hearts  are  dead  and  their  lips 
closed.  Lately  they  heard  the  word  as  if  none  but 
themselves  had  been  addressed.  It  was  home, 
searching,  and  apposite.  It  opened  up  their  disease, 
and  pointed  out  the  remedy.  Seldom  did  they  attend 
divine  ordinances,  without  finding  their  own  case  un- 
folded with  as  much  precision,  as  if  the  speaker  had 
received  information  of  what  was  in  their  hearts. 
Now  he  seems  ignorant  of  their  condition ;  or  rather 
they  can  neither  attend  to  what  he  says  nor  apply  it. 
A  communion  table  was  a  Bethel.  Now  the  thought 
of  approaching  it  fills  them  with  terror.  They  find 
themselves  no  better  in  any  other  duty,  and  thi^ 


174 


affecting  change  makes  them  weary.  Though  most 
distressing,  this  situation  is  not  without  its  advan- 
tages. It  impresses  them  with  a  sense  of  their  abso* 
lute  dependance,  both  for  strength  and  consolation, 
on  him  who  has  the  tongue  of  the  learned. 

4.  They  are  weary  through  much  outward  fighting 
and  many  inward  fears.  They  meet  with  much  out- 
ward affliction.  With  some  it  is  of  long  continuance, 
and  they  are  chastened  from  their  youth  up.  If  the 
troubles  of  others  are  not  equal  in  duration,  they  are 
measured  out  with  greater  severity.  Some  are  in 
great  outward  want,  and  often,  in  human  appearance, 
without  any  prospect  of  supply.  In  general,  they  are 
a  poor  and  an  afflicted  people,  "  for  whom  the  Lord 
loveth  he  chasteneth,  and  scourgeth  every  son  whom 
he  receiveth."  They  have  many  inward  fears.  One 
while  they  fear  how  they  shall  be  supported  under 
their  trials  ;  at  other  times  how  they  shall  be  delivered. 
One  day  their  hearts  are  harassed  with  fears  how 
they  shall  pass  through  the  wilderness ;  the  next,  how 
they  shall  get  over  Jordan.  They  are  alternately 
perplexed  with  fearful  apprehensions  about  duties 
and  trials ;  and  very  frequently  lest  they  should  be 
cast  away.  At  this  crisis  one  may  almost  as  soon 
number  the  thoughts  of  the  heart,  as  their  disquieting 
fears.  Reduced  to  extremity,  they  often  raise  foun- 
dations. Their  former  happy  state,  when  the  candle 
of  the  Lord  shone  upon  them,  they  consider  as  delu- 
sory, and  the  consolation  they  then  enjoyed  as  a 
mournful  instance  of  self-deception.  The  evidences 
of  grace,  formerly  comforting,  are  now  gone ;  and 
they  dare  not  any  more  embrace  or  apply  the  pro- 


175 


mises  which  once  ravished  their  hearts.  In  this 
distressed  condition  Satan  does  his  utmost.  His  sug- 
gestions are  cruel  and  mahcious.  Sharp  and  fierj 
are  his  darts.  These  only  who  have  waded  in  the 
deep  waters  of  temptation  can  form  proper  concep- 
tions of  what  the  saints  then  suffer. 

Time   would  fail  to  enumerate  the  various  trials 
which    make    the    saints    weary.     We   have  many 
instances    recorded    in    Scripture  which  merit  the 
most  serious  consideration,  and  are  written  for  our 
learning.     The   history  of  Job  is  an  assemblage  of 
trials.     Perhaps  there  scarcely  ever  was  an  ingre- 
dient in  the  cup  of  others,  grievous  offences  excepted, 
which  was  not  in  his.     In  David's  lot  there  was  an 
accumulation  of  the  sharpest  afflictions.     Heman,  in 
Psal.  Ixxxviii.  gives  an  account  of  himself,  which  the 
dejected  believer  will  find  descriptive  of  his  own  case, 
and   congenial  to  his  feelings.     Asaph  was  so  tried, 
and  affected  with  the  seemingly  unequal  procedure 
of  Providence,  as  nearly  to  conclude  that  religion 
was  unprofitable,  and  that  he  had  washed  his  hands 
in  vain.     Jeremiah  was  often  in  a  spiritual  pit  still 
more  deep  and  dark  than  the  dungeon  into  which 
he  was  cast,  and  sometimes  so  reduced  as  to  curse 
the  day  when  he   was  born.     If  the  saints  in  New 
Testament  times  have  clearer  light,  they  often  meet 
with   dispensations   equally  dark  and  distressing. — 
They  are  troubled  on  every  side,  greatly  perplexed, 
and  hotly  persecuted.     The  saints  will  never  find  this 
world  a  peaceable  or  enticing  abode.     All  who  will 
live  godly  in  Christ  Jesus  may  lay  their  account  with 


17G 


constant   opposition   from  an  evil  heart,  a  tempting 
devil,  and  a  wicked  world. 

And  now,  in  the  review  of  what  has  been  said,  we 
may  at  present  infer, 

1.  That  all  who  are  unconcerned  about  eternity 
and  salvation  are  in  a  Christless  condition.  *'  They 
are  aliens  from  the  commonwealth  of  Israel,  and 
strangers  from  the  convenants  of  promise,  having  no 
hope,  and  without  God  in  the  world."  When  sin  sits 
light,  and  duties  are  neglected ;  when  the  curse  is 
neither  felt  nor  feared,  and  when  Gospel  hearers  care 
for  none  of  these  things,  they  may  be  sure  that  they 
are  in  an  unconverted  state.  All  who  are  in  some 
degree  thoughtful  and  concerned  may  never  be 
turned  to  the  Lord;  but  while  sinners  continue 
wholly  thoughtless,  they  need  have  no  hesitation 
about  being  in  their  natural  state.  The  measure  may 
be  various,  but  salvation  *  always  begins  in  thought- 
fulness  and  concern.  Till  sinners  see  their  deplora- 
ble situation,  they  will  never  thinlc  of  getting  out  of 
it.  The  language  of  every  sinner  who  comes  to 
Christ  will  be,  "  I  thought  on  my  ways,  and  turned 
my  feet  unto  thy  testimonies." 

2.  That  there  is  hope  in  Israel  about  the  case  of 
the  awakened  sinner.  His  condition  is  perplexing, 
and  he  is  distressed  on  every  hand.  But  often  when 
the  night  is  at  the  darkest,  the  morning  approaches. 
Christ's  eye  is  upon  him.  His  bowels  are  moved  for 
him;  and  he  waits  the  proper  season  of  doing  him 
good.  The  greatest  hardships  to  which  he  is  reduced 
are  necessary.    Christ  is  tender-hearted.     He  does 


177 


not  afflict  beyond  what  is  requisite.  The  sinner  will 
see  this  hereafter,  and  should  now  believe  it.  If  less 
would  wean  him  from  sin  and  self,  he  would  not  be 
so  tried ;  but  Christ  is  determined  not  to  lose  him. 
He  will  wean  the  heart  from  every  other  object  to 
make  room  for  himself 

3.  That  awakened  sinners  should  come  immedi- 
ately unto  Christ.  They  will  never  find  satisfaction 
any  where  else.  They  should  endeavour  to  get  over 
their  difficulties ;  while  they  stay  away,  these  never 
will  be  less.  The  number  and  magnitude  of  sins 
often  deter  the  awakened  soul  from  coming  to  Christ. 
By  staying  away  they  contract  new  guilt,  instead  of 
lessening  the  old.  An  interest  in  Christ  alone  can 
rectify  matters.  When  taking  thought  of  applying  to 
the  Saviour,  they  are  afraid  he  will  not  receive  them. 
They  should  consider  his  infinite  condescension,  his 
urging  invitations,  and  free  promises.  These  are  a 
most  satisfactory  proof  that  the  most  heinous  sins  are 
no  obstacle  on  his  part.  Hear  his  own  words: 
"  Come  now,  and  let  us  reason  together,  saith  the 
Lord :  though  your  sins  be  as  scarlet,  they  shall  be 
as  white  as  snow ;  though  they  be  red  like  crimson, 
they  shall  be  as  wool ;  and  him  that  cometh  unto  me 
I  will  in  nowise  cast  out."  While  coming  to  Christ 
is  the  highest  privilege,  it  is  also  the  greatest  duty : 
•'  and  this  is  the  commandment,  that  we  should  believe 
on  the  name  of  his  Son,  Jesus  Christ." 

In  fine,  from  this  part  of  the  subject  we  may  infer, 
that  if  believers  have  lost  their  sweet  enjoyments, 
and  again  are  weary,  they  should  inquire  into  the 
cause.     They  will   commonly  find   it   within    them. 

23 


178 


Though  the  Lord  is  sovereign,  yet  when  he  with- 
draws, his  design  is  to  bring  them  to  search  and  try 
their  ways.  If  any  sin  is  indulged,  it  should  be  con- 
fessed and  forsaken.  Faith  should  be  exercised,  and 
the  blood  of  Christ  improved  anew.  To  make  the 
saints  submissive  to  this  distressing  state  while  it 
continues,  they  should  meditate  on  the  advantages 
of  it.  It  humbles  them,  and  makes  them  self-emptied. 
It  keeps  them  prayerful  and  dependant.  It  makes 
their  souls  follow  hard  after  God.  It  fills  them  with 
longing  for  that  place  where  the  weary  are  at  rest ; 
and  while  their  warfare  is  protracted,  makes  them 
prize  Him  who  has  the  tongue  of  the  learned,  and 
can  speak  a  word  in  season  to  him  that  is  weary. 


SERMON  VIII. 


ISAIAH  L.  4. 


The  Lord  God  hath  given  me  the  tongue  of  the  learned^  thai 
I  should  know  how  to  speak  a  word  in  season  to  him  that 
is  weary. 

X  HERE  is  an  inconceivable  fulness  in  Christ.  Mul- 
titudes have  been  supplied  from  it,  without  diminishing 
it  in  the  least  degree.  As  it  never  can  be  exhausted, 
neither  can  it  be  fully  unfolded.  Many  a  tongue 
and  pen  have  been  employed  in  endeavouring  to 
describe  the  fulness  of  the  Redeemer,  and  many  more 
will  attempt  the  pleasing  work.  However  penetrat- 
ing they  may  be,  it  will  find  them  full  employ,  and 
they  will  hand  it  down  to  others  as  scarcely  begun, 
instead  of  being  accomplished.  A  perfect  description 
of  the  Redeemer's  fulness  surpasses  human  and 
angelic  powers.  Every  thing  about  him  is  fraught 
with  consolation.  His  Gospel  is  glad  tidings.  While 
the  names  of  the  Saviour  express  his  personal  dignity, 
they  also  proclaim  his  care  about  his  members.  His 
relations  are  calculated  to  inspire  the  sinner  with 
hope,  and  the  saint  with  joy.  There  is  something  in 
him  suited  to  support  and  comfort  his  people.  Christ 
hath  so  ordered  it,  that  his  servants  and  people, 
through  his  blessing,  are  useful  to  one  another.     They 


180 


mutually  reprove,  exhort,  and  encourage.  But  there 
is  always  something  which  none  can  do  but  himself. 
However  fitly  men  of  the  most  shining  talents,  and 
distinguished  for  grace,  may  address  the  awakened 
sinner,  or  disconsolate  saint ;  they  cannot  ease  the 
smart.  Christ  must  speak  himself  His  word  is 
always  suitable  and  seasonable,  powerful  and  com- 
forting, and  carries  its  own  evidence.  As  in  every 
other  thing  Christ  has  the  pre-eminence,  so  in  this 
of  speaking  to  the  heart;  for  the  Lord  God  hath 
given  him  the  tongue  of  the  learned,  that  he  should 
know  how  to  speak  a  word  in  season  to  him  that  is 
Weary. 

In  the  former  discourse  we  endeavoured  to  open 
the  character  of  the  weary,  and  now  go  on,  as  was 
proposed, 

II.  To  illustrate  the  gracious  declaration.  The 
Lord  God  hath  given  me  the  tongue  of  the  learned, 
that  I  should  know  how  to  speak  a  word  in  season  to 
him  that  is  weary. 

1.  This  declaration  imports  that  the  weary  are 
Christ's  peculiar  charge.  It  is  a  faithful  saying,  that 
he  came  to  save  the  chief  of  sinners.  It  was  designed 
by  his  enemies  as  a  reproach,  that  he  was  the  friend 
of  publicans  and  sinners ;  but  he  gloried  in  it.  All 
without  exception  are  called  and  invited  to  receive 
him.  Nothing  can  be  more  explicit  than  the  unlimit- 
ed offer  of  salvation  to  sinners  of  every  description. 
They  who  confine  the  Gospel  offer,  act  in  direct 
opposition  to  him  who  said,  "  Unto  you,  O  men,  I 
call;  and  my  voice  is  to  the  sons  of  men.    Ho,  every 


181 


one  that  thirsteth,  come  je  to  the  waters ;  and  he  that 
hath  no  money,  come  ye,  buy  and  eat ;  yea,  come, 
buy  wine  and  milk  without  money  and  without 
price.  Him  that  cometh  unto  me  I  will  in  nowise 
cast  out.  And  the  Spirit  and  the  bride  say,  Come ; 
and  let  him  that  heareth  say,  Come;  and  let  him 
that  is  athirst  come;  and  whosoever  will,  let  him 
take  the  water  of  life  freely."  But,  while  all  are 
called,  these  only  who  are  burdened  and  distressed 
will  apply  for  relief  These  only  who  are  broken- 
hearted, and  full  of  sores,  will  employ  the  great 
Physician.  The  weary  are  most  particularly  in- 
vited. Groaning  under  pressures,  as  we  have  seen, 
and  sinking  under  a  sense  of  guilt,  while  they  greatly 
need  relief,  they  tremble  to  apply  for  it.  Distressed 
with  their  own  unworthiness,  and  loathing  themselves, 
they  apprehend  that  they  must  be  infinitely  more 
objects  of  abhorrence  to  Christ.  To  dispel  their 
fears,  and  encourage  their  hearts,  he  addresses  them 
in  a  very  particular  manner.  Many  of  the  promises 
and  invitations  are  most  apposite  to  the  weary.  When 
he  opened  his  mouth  to  pronounce  blessings,  he  be- 
gan with  the  poor  in  spirit,  and  the  weary.  All  the 
Bible  over,  the  Lord  speaks  most  frequently,  and 
emphatically,  to  such  as  are  weary ;  otherwise  the 
promise  of  relief  and  consolation  could  be  no  induce- 
ment to  bring  them  to  him.  The  text  is  replete  with 
comfort.  While  the  Saviour's  work  lies  amongr  sin- 
ners,  it  is  worthy  of  observation,  and  should  be  at- 
tended to  by  the  disconsolate  and  dejected,  that 
Christ  does  not  say.  The  Lord  God  hath  given  me 
the  tongue  of  the  learned  that  I  should  know  how  to 


182 


speak  a  word  in  season — to  the  legalist  and  self- 
justiciary,  the  rich  and  increased  in  goods,  or  such  as 
apprehend  that  they  are  more  holy  than  others,  or  to 
the  penitent ; — but,  the  Lord  God  hath  given  me  the 
tongue  of  the  learned  that  I  should  know  how  to 
speak  a  word  in  season  to  him  that  is  weary ! 

2.  This  gracious  declaration  implies  that  all  the 
Persons  of  the  Godhead  are  concerned  about  the 
weary,  and  had  their  case  under  consideration  from 
all  eternity.  Christ  is  evidently  concerned.  He 
is  the  great  speaker,  and  is  qualified  with  the  tongue 
of  the  learned.  He  it  was  who  immediately  con- 
ducted Israel  out  of  Egypt,  wrought  wonders  for  them 
in  the  wilderness,  and  introduced  them  into  the  land  of 
promise.  He  satiated  every  weary  and  sorrowful  soul, 
and  turned  their  sadness  into  joy.  All  the  saints  under 
the  Old  Testament  bear  testimony  to  his  gracious 
condescension  and  support  under  their  pressures. 
When  in  this  world,  his  attendants  commonly  were 
the  poor  in  spirit  and  the  weary.  If  crowds  gathered 
about  him,  it  was  to  see  his  wonders,  or  eat  of  his 
loaves.  The  blind  and  lame,  the  deaf  and  diseased, 
the  dejected  and  the  demoniacs,  had  business  of  far 
greater  importance.  Now  in  his  exalted  state,  his 
condescension  is  not  lessened,  and  the  weary  of  every 
description  should  still  apply.  He  is  among  them  as 
one  that  serveth.  The  Holy  Spirit  was  given  to  him 
above  measure.  He  was  anointed  with  the  oil  of 
gladness  above  his  fellows.  The  tongue  of  the 
learned,  including  gifts  and  graces,  and  every  requi- 
site qualification,  Christ  received  from  the  Holy 
Ghost.     Thus  he  said,  Isaiah  Ixi.  I — 3,  "  The  Spirit 


183 


of  the  Lord  God  is  upon  me :  because  the  Lord  hath 
anointed  me  to  preach  good  tidings  unto  the  meek : 
he  hath  sent  me  to  bind  up  the  broken-hearted,  to 
proclaim  Hberty  to  the  captives,  and  the  opening  of 
the  prison  to  them  that  are  bound ;  to  proclaim  the 
acceptable  year  of  the  Lord,  and  the  day  of  ven- 
geance of  our  God ;  to  comfort  all  that  mourn ;  to 
appoint  unto  them  that  mourn  in  Zion,  to  give  unto 
them  beauty  for  ashes,  the  oil  of  joy  for  mourning, 
the  garment  of  praise  for  the  spirit  of  heaviness  ;"  and 
all  these  gracious  influences  he  communicates  to  his 
people  according  to  their  necessities.  While  Christ 
was  furnished  with  every  requisite  qualification  im- 
mediately by  the  Spirit,  it  was  by  the  appointment  of 
Jehovah  the  Father.  He  set  him  up  from  everlasting. 
He  established  him  in  the  great  office  of  Mediator. 
From  the  Father  he  received  all  the  souls  to  whom 
he  was  to  speak  a  word  in  season.  The  Messiah 
always  asserted  the  will  of  his  Father  in  his  mission, 
both  in  the  prophecies  of  the  Old  Testament,  and  his 
history  in  the  New.  He  said,  Psal.  xl.  6,  Sacrifice 
and  offering  thou  didst  not  desire ;  mine  ears  hast 
thou  opened ;  or  as  quoted  by  the  apostle,  Heb.  x.  5, 
A  body  hast  thou  prepared  me.  He  invariably  spake 
of  himself  in  the  days  of  his  flesh,  as  sent  and  sealed 
by  his  Father. 

The  case  of  the  weary  was  on  the  heart  of  these 
three  Persons  from  all  eternity ;  and  every  thing  about 
their  situation  was  adjusted.  It  was  fixed  irrever- 
sibly, how,  where,  and  when,  they  should  feel  them- 
selves weary ;  and  the  words  in  season  which  Christ 
should  speak  were  likewise  determined.     From  eter- 


184 


nity  the  very  moment  was  settled  when  they  should 
be  in  a  case  similar  to  that  of  the  prodigal,  when  he 
thought  of  returning,  and  when  they  should  find 
themselves  in  weariness  and  want.  Then  too  it  was 
fixed  who  should  be  the  under-speaker,  and  what  his 
subject ;  where  it  should  be  delivered,  and  on  what 
occasion.  And  the  purpose  of  the  Lord  shall  stand. 
The  stoutest  self-justiciary,  and  all  the  herd  of  infi- 
dels, with  all  the  cruelties  of  persecution,  can  neither 
stop,  alter,  or  protract  the  efficacy  of  the  tongue  of 
the  learned  for  a  single  moment.  Providence  brings 
the  person  to  the  place ;  the  Holy  Ghost  puts  him 
into  the  case  of  the  weary,  and  then  Christ  speaks  a 
word  in  season.  The^i  shall  the  prey  be  taken  from 
the  mighty,  and  the  lawful  captive  delivered  !  Little 
do  the  weary  think  that  their  extremity  is  the  oppor- 
tunity, fixed  from  eternity,  to  speak  a  word  in  season, 
and  for  which  Christ  has  been  waiting  that  he  may 
be  gracious.  Did  he  speak  sooner,  he  would  seem  as 
one  that  mocketh.  Did  he  wait  longer,  the  weary 
soul  would  sink  beneath  the  stream. 

3.  It  imports  that  our  Emmanuel  has  all  the  quali- 
fications requisite  for  relieving  weary  souls,  and  that 
his  human  nature,  with  all  its  furniture,  was  given 
him  for  this  end,  in  subordination  to  the  glory  of 
God.  He  is  the  true  God.  As  a  divine  person  he 
knows  the  case  of  the  weary.  When  they  attempt  to 
open  their  condition  to  a  fellow-creature,  however 
dear,  the  face  of  the  listening  friej^  often  discovers 
that  he  cannot  comprehend  ijf(S  complaint.  There 
is  a  something  which  he  cannot  conceive.  Nor  can  it 
be  otherwise,  when  the  weary  themselves  are  unable 


185 


to  express  it,  supposing  the  friend  to  have  been  in  a 
similar  situation ;  still,  as  in  human  faces,  there  is  a 
distinguishing  feature  in  every  case,  which  diversifies 
it  from  all  others.  Thus  the  most  sympathizing 
friends  know  the  outlines  only,  or  general  condition  ; 
but  God  understands  the  secrets  of  the  heart.  The 
Lord  Jesus  made  up  all  the  ingredients  in  the  cup 
which  makes  them  weary.  He  mingled  them,  and 
made  them  drink  it  in  the  proper  season.  Thus  he 
cannot  but  know  how  to  deliver,  and  speak  a  word 
in  season. 

He  is  man.  In  his  human  nature  he  knows,  in  ex- 
perience, what  it  is  to  be  weary.  Though  he  had 
not  experience  of  the  power  and  pollution  of  sin,  he 
felt  something  corresponding  when  his  holy  soul  was 
tempted.  He  actually  experienced  the  other  pres- 
sures of  the  weary,  being  in  all  points  tempted  like 
as  they  are.  He  bare  the  guilt  of  sin  in  his  own 
body  on  the  tree.  He  poured  out  his  soul.  He  was 
hungry  and  destitute,  and  had  no  where  to  lay  his 
head.  He  could  scarcely  refresh  himself  with  a  sound 
sleep  without  being  overtaken  by  a  tempest  from  the 
natural  elements,  or  the  still  more  violent  storm  of 
persecution.  Like  strong  bulls  of  Bashan,  his  ene- 
mies compassed  his  death,  with  unrelenting  fury. 
Forty  weary  days  was  he  tempted  of  the  devil  in  the 
wilderness,  and  was  assailed  with  innumerable  other 
attacks  of  shorter  duration.  He  severely  felt  the 
pressure  of  outward  distress,  when  he  said,  I  may 
tell  all  my  bones ;  and  cried,  I  thirst.  His  Father 
put  the  cup  of  wrath  into  his  hand,  and  he  drank  the 
bitter  dregs.     He  well  knew  the  painful  trial  of  de- 

24 


186 


sertion,  when  he  cried,  "  My  God,  my  God,  why  hast 
thou  forsaken  me  ?  Why  art  thou  so  far  from  help- 
ing me,  and  from  the  words  of  my  roaring !  O  my 
God,  I  cry  in  the  day  time,  hut  thou  hearest  not ;  and 
in  the  night  season,  and  am  not  silent."  He  had  trial 
of  cruel  mocking.  "  He  was  a  worm  and  no  man,  a 
reproach  of  men  and  despised  by  the  people ;  and 
all  who  saw  him  laughed  him  to  scorn."  At  last  he 
died,  the  cursed  and  ignominious  death  of  the  cross. 
In  an  unequalled  manner,  he  learned  obedience  by 
the  things  which  he  suffered ;  and  experimentally 
knows  how  to  succour  them  that  are  tempted.  Never 
could  any  with  equal  propriety  say, 

"  And  touch'd  with  miseries  myself  have  known, 
I  view,  with  pity,  woes  so  hke  my  own." 

4.  More  particularly,  Christ's  having  the  tongue  of 
the  learned  implies,  that  what  he  says  must  he  very  com- 
forting in  its  own  nature. 

Addressing  the  weary,  should  the  speaker  be  ever 
so  learned,  and  charm  ever  so  wisely,  it  would  be  to 
no  purpose,  unless  the  message  be  comfortable.  But 
surely  He  must  speak  consolation  himself,  who  gave 
that  charge  to  his  servants,  Isaiah  xl.  1,  2,  "Comfort 
ye,  comfort  ye  my  people,  saith  your  God.  Speak  ye 
comfortably  to  Jerusalem,  and  cry  unto  her,  that  her 
warfare  is  accomplished,  that  her  iniquity  is  par- 
doned ;  for  she  hath  received  at  the  Lord's  hand 
double  for  all  her  sins."  The  Lord  Jesus  assures  us 
that  his  message  is  most  comfortable,  when,  as  al- 
ready quoted,  he  declared,  Isaiah  Ixi.  1,  that  he  was 
anointed  to  preach  good  tidings.     This  was  the  pas- 


187 


«age  from  which  he  opened  his  ministry,  as  we  find 
Luke  iv.  18.  Having  expounded  it  "  all  bare  him 
witness,  and  wondered  at  the  gracious  words  which 
proceeded  out  of  his  mouth." 

To  open  the  comforting  nature  of  Christ's  message, 
would  be  to  open  up  the  whole  Gospel.  Grace  is 
the  amount :  Grace  to  the  chief  of  sinners.  He  came 
to  unfold  all  the  grace  and  blessings  of  the  new 
covenant.  He  came  to  declare  and  ratify  all  the 
promises.  He  took  upon  himself  the  old  covenant. 
He  fulfilled  its  precepts,  and  endured  its  penalty. 
He  left  nothing  for  the  weary  soul  to  do,  but  to  come 
under  his  shadow,  receive  his  righteousness,  and 
share  of  his  salvation.  The  amount  of  what  he  says 
is,  "  Look  unto  me,  all  ye  ends  of  the  earth,  and  be 
ye  saved."  Addressing  a  weary  soul  in  his  day  of 
power,  he  commonly  unfolds  some  special  part  of  the 
glad  tidings,  and  that  as  a  key  to  the  whole.  He 
makes  some  see  the  veracity,  and  taste  the  sweetness 
of  one  promise,  and  some  another.  To  one  weary 
soul  he  says.  Though  your  sins  be  as  scarlet  and 
crimson,  I  will  make  them  white  as  wool  and  snow. 
To  another  he  makes  that  powerful  intimation,  "  I 
will  be  merciful  to  your  unrighteousness,  and  your 
sins  and  your  iniquities  will  I  remember  no  more." 
To  a  third  he  discovers  himself  in  his  majesty  and 
meekness,  his  ability  and  willingness  to  save,  and 
says,  "  I  that  speak  unto  thee  am  He."  Whatever 
part  of  his  gracious  message,  whether  promise  or 
invitation,  he  sends  home  to  the  heart,  he  prefaces 
it  with  such  an  intimation  as,  "  Fear  not,  only  be- 
lieve," or,  "  Be  of  good  cheer,  it  is  I,  be  not  afraid." 


188 


It  is  of  the  last  moment  to  weary  souls,  not  otily 
to  be  apprized  of  the  gracious  matter,  but  to  be 
certified  of  its  infallible  veracity,  and  that  it  is  well 
attested.  To  make  it  the  source  of  consolation,  they 
must  also  be  assured  that  the  benefits  exhibited  are 
suitable  and  free,  and  that,  vile  as  they  see  them- 
selves to  be,  they  have  equal  access  and  welcome  with 
any  of  Adam's  race.  All  these  things  Christ  gradually 
unfolds,  and  begins  his  message  with  these  gracious 
words,  "  I  that  speak  in  righteousness^  mighty  to  save." 
Above  all,  he  discovers  his  own  blood  as  what  has 
made  a  full  atonement  for  sin,  and  shows  that  it  is  of 
infinite  value  and  efficacy.  He  declares  that  God  is 
in  him  well  pleased  and  reconciled ;  and  that  fury  is 
no  more  in  him.  Then  he  invites  the  weary  to  come 
to  him  for  rest,  and  at  last  shuts  them  up  to  the  faith. 
Then  their  bands  are  loosed,  and  their  fetters 
knocked  off  They  are  brought  out  of  prison,  and 
have  beauty  for  ashes,  and  the  oil  of  joy  for  mourn- 
ing. The  sweets  of  redeeming  love  are  now  tasted. 
They  drink  the  solacing  streams  of  that  river  which 
gladdens  the  city  of  God.  The  greater  their  anguish 
was  when  the  sword  of  Divine  vengeance  seemed 
lifted  up  to  strike  the  fatal  blow,  and  send  them  into 
everlasting  destruction,  the  greater  is  their  joy 
when,  now  pardoned  at  such  expense,  they  taste 
the  sweets  of  liberty  and  life.  They  begin  to  know 
the  kindness  of  youth,  and  love  of  espousals.  Be- 
lieving, they  rejoice  with  joy  unspeakable  and  full  of 
glory. 

5.  Christ's  having  the  tongue  of  the  learned  im- 
plies, that  his  comforting  message  is  delivered  in  a 


189 


very  peculiar  manner.  Much  depends  on  the  manner. 
In  this  respect  Christ  infinitely  excels  all  others,  and 
never  man  spake  like  him.  To  open  his  manner 
would  lead  to  a  consideration  of  two  things  of  vast 
magnitude,  namely,  the  way  he  addressed  weary 
souls  when  in  this  world,  and  the  way  that  he  speaks 
to  them  in  his  exalted  state.  The  first  casts  great 
light  upon  the  second.  When  he  tabernacled  in  the 
flesh  he  addressed  the  weary  with  infinite  wisdom.  At 
a  very  early  period  he  was  found  disputing  with  the 
doctors,  and  before  his  claim  to  Divinity  and  Messiah- 
ship  was  known,  his  wisdom  w^as  admired.  He  never 
opened  his  mouth  without  unfolding  the  treasures  of 
wisdom.  His  friends  admired  him ;  and  his  enemies, 
filled  with  malice,  said.  Whence  has  this  man  this 
wisdom  ?  When  he  spake  to  the  weary,  he  evidenced 
that  he  knew  all  their  difiSculties  and  perplexities. 
He  does  the  same  still.  He  spake  with  authority. 
There  w  as  a  remarkable  difference  between  him  and 
the  scribes.  He  delivered  his  doctrine  with  that 
authority  which  became  one  who  was  certain  that  ho 
declared  the  will  of  God  by  special  commission.  Ho 
spake  with  an  authority  which  reached  the  heart. 
and  made  the  strongest  opposition  vanish.  Withoul 
proposing  any  inducements,  or  waiting  to  argue,  ho 
said  to  Matthew  the  publican.  Follow  me;  and  hr  in- 
stantly left  all  and  followed  him.  He  said  to  Zac- 
eheus,  Come  down,  this  day  I  must  abide  at  thy  house ; 
and  he  made  haste,  and  came  down,  and  received 
him  joyfully.  He  spake  with  amazing  meekness. — 
While  he  reproved  his  enemies  with  fidelity  and 
sharpness,  he  addressed  the  weary  with  unparalleled 


190 

meekness.  To  one  accused  of  adultery  he  said, 
"  Woman,  where  are  those  thine  accusers  ?  hath  no 
man  condemned  thee  ?  she  said,  No  man,  Lord  :  and 
Jesus  said  unto  her,  neither  do  I  condemn  thee :  go, 
and  sin  no  more."  He  said  to  a  certain  Pharisee, 
"  Thou  gavest  me  no  water  for  my  feet ;  but  this 
woman  hath  washed  my  feet  with  tears,  and  wiped 
them  with  the  hairs  of  her  head :  and  he  said  unto 
her.  Thy  sins  are  forgiven."  To  the  bUnd  beggar 
at  Jericho,  who  cried  for  mercy  as  he  passed  by, 
he  said.  What  wilt  thou  that  I  shall  do  unto  thee.'' 
and  he  pardoned  his  sins  and  opened  his  eyes.  He 
spake  with  great  familiarity  and  plainness.  To  the 
woman  at  Jacob's  well  he  made  a  discovery  of  herself 
and  himself  and  said,  I  that  speak  unto  thee  am  He. 
When  Mary  wept  and  thought  she  spake  to  the  gar- 
dener; he  said  unto  her,  in  his  usual  manner,  Mary: 
she  turned  herself,  and  said  unto  him,  Rabboni.  Often 
he  addressed  himself  to  his  disciples  with  the  utmost 
familiarity;  and  gave  convincing  proof  to  all  who 
applied,  that  he  was  of  easy  access.  He  spake  with 
amazins  ^race.  He  declared  he  came  not  to  call  the 
righteous  but  sinners  to  repentance,  and  gloried  in 
being  the  friend  of  publicans  and  sinners.  The 
greatness  and  number,  the  odious  nature  and 
heinous  aggravations  of  sins  never  made  him  reject 
any  who  applied  to  him.  The  greatest  sinners  were 
pardoned,  while  the  self-righteous  were  left  in  their 
sins.  He  spake  in  a  most  suitable  manner,  and  in  the 
fittest  season.  After  taking  the  best  aim,  the  most 
polished  instruments  can  only  shoot  their  arrow  at  a 
venture ;  but  Christ  never  missed  his  mark.    He  hit 


191 


with  unerring  exactness  both  the  case  and  the  season. 
To  the  self-justiciary,  bent  upon  meriting  heaven,  he 
said,  Keep  the  commandments.  If  any  insisted  it  was 
done,  he  detected  the  insincerity  by  an  injunction  to 
sell  all  and  follow  him.  To  a  night  disciple,  who 
had  not  courage  to  confess  him  openly,  he  opened 
up  regeneration.  To  the  weary  soul  he  immediately 
laid  open  his  own  fulness,  and  spake  of  nothing  but 
pardon  and  peace.  How  seasonably  did  he  address 
the  expiring  thief,  when  he  said.  To-day  shalt  thou 
be  with  me  in  paradise. 

6.  It  implies  that  he  speaks  with  energy  and  to  the 
heart.  In  this  respect  he  differs  infinitely  from  all 
other  speakers.  The  energy  of  others  falls  short  of 
the  dignity  of  the  subject;  and  they  can  only  speak 
to  the  outward  ear.  Vast  as  the  subject  is,  when  he 
speaks,  he  adds  dignity  to  it;  and  whenever  he 
pleases,  reaches  the  most  obstinate  heart.  This  par- 
ticular cannot  be  better  illustrated  than  by  these 
words,  Hosea  ii.  14,  "  Therefore  behold,  I  will  allure 
her,  and  bring  her  into  the  wilderness,  and  speak 
comfortably  unto  her,"  or,  as  it  might  be  read,  to  her 
heart.  This  is  a  most  gracious  promise,  and  a  pattern 
of  the  method  he  adopts  in  bringing  sinners  to  share 
of  his  salvation.  He  brings  them  into  the  wilderness, 
that  is,  he  puts  them  into  the  case  of  the  weary,  and 
then  speaks  peace  and  comfort  to  the  heart.  In  re- 
spect of  energy,  when  in  this  world,  he  so  spake  as 
to  overawe  his  enemies.  Once  by  a  word  he  made 
them  fall  backward  to  the  ground.  Often  he  so  spake 
as  to  convince  and  silence  them.  He  addressed  hi» 
friends  with  peculiar  virtue,  and  spake  in  the  power 

V. 


192 


and  energy  of  the  Spirit.  He  brake  the  power  of  the 
strongest  lust,  and  dispelled  the  most  tormenting  fear. 
In  their  greatest  disquietude,  he  spake  peace,  and 
his  words  conveyed  consolation.  He  did  secretly 
and  silently  to  weary  souls  something  similar  to  what 
he  did  openly  to  his  apostles :  He  breathed  on  them, 
and  said,  Receive  the  Holy  Ghost.  While  his  words 
were  accompanied  with  the  power  of  the  Spirit  in  all 
his  characters,  he  particularly  made  the  weary  ac- 
quainted with  him  in  that  of  the  Comforter,  so  suited 
to  their  condition.  When  his  disciples  were  discon- 
solate he  spake  much  about  the  Comforter  in  the 
fourteenth  and  some  following  chapters  of  John's 
Gospel — a  passage  still  adapted  to  strengthen  and 
refresh  the  dejected.  He  speaks  to  the  heart.  His 
chief  concern  is  with  the  heart.  When  stout,  he 
breaks  it :  when  broken,  he  heals  it :  when  healed,  he 
comforts  it :  and  when  partly  comforted,  he  promises 
full  consolation. 

7.  It  implies  that  Christ  knows  and  improves  the  fit 
season  for  speaking  to  the  weary.  "  A  word  spoken 
in  due  season,  how  good  is  it !"  His  servants  often 
mistake  the  best  season,  but  he  knows  it  with  infinite 
exactness.  They  would  often  apply  consolation  be- 
fore the  heart  be  sufficiently  broken  and  weary. 
They  would  have  the  burden  taken  off  before  it  be 
half  heavy,  or  long  enough  carried.  They  would 
beal  the  wound  before  the  putrid  matter  be  carried 
off!  In  all  these  cases  the  consolation  would  be 
weak  and  inefficacious,  because  unseasonable.  The 
love  of  Christ  as  far  exceeds  the  love  of  his  most 
favoured  servants,  as  his  infinite  wisdom  surpasses 


193 


their  scanty  knowledge.  If  they  who  watch  for  souls 
often  mistake  the  season,  much  more  do  the  weary 
themselves  misapprehend  it.  Often  they  are  for  lay- 
ing down  the  cross,  when  Christ  sees  it  necessary  for 
them  to  take  it  up,  and  walk  on.  They  are  for 
being  taken  from  the  field  of  battle,  when  Christ  en- 
joins them  to  fight.  They  ardently  desire  to  drink 
of  living  fountains  of  water  within  the  vail,  when 
Christ  sees  it  requisite  for  his  glory,  and  their  spiri- 
tual advantage,  that  they  should  take  a  few  draughts 
more  of  the  waters  of  Marah.  They  grasp  at  comfort 
in  this  and  the  other  ordinance,  while  he  designs  that 
they  go  a  little  farther.  They  are  short-sighted  and 
impatient.  He  is  wise,  and  takes  care  of  their  best 
interest. 

8.  It  is  also  implied  in  this  declaration  that  Christ 
makes  use  of  the  tongue  of  the  learned  in  the  still 
small  voice  of  his  word  and  ordinances.  He  goes 
forth  to  the  lanes  and  streets,  and  thither  the  weary 
must  repair.  The  bulk  of  mankind  have  no  relish 
for  the  Lord's  word.  It  does  not  promise  the  articles 
which  are  their  favourite  objects ;  and  when  they 
read  it,  it  has  no  savour  or  relish.  The  weary  soul 
applies  to  it  as  the  great  store-house  of  the  blessings 
he  stands  in  need  of,  and  the  alone  source  of  conso- 
lation. Applying,  he  finds  it  both  infinitely  suitable 
and  excellent.  Reading  it  under  the  influences  of  the 
Spirit  he  cries.  It  is  the  voice  of  my  beloved,  or  in 
allusion  to  the  woman  of  Samaria,  Come,  see  a  book 
which  tells  me  all  I  ever  did,  is  it  not  divine  !  Christ 
also  speaks  with  the  tongue  of  the  learned  in  his 
ordinances.     While  the  greatest  part  say  of  the  Sab- 

25 


194 


bath,  What  a  weariness  is  it — the  language  of  the  dis- 
consolate is,  How  lovely  is  thy  dwelling-place! — 
There  they  sit  under  his  shadow  with  great  delight^ 
Unconverted  sinners  may  give  outward  attendance, 
but  "  hearing  they  do  not  hear."  They  hear  an  out- 
ward voice  or  tongue;  but  the  weary  hear  Christ 
addressing  themselves.  They  are  like  Paul  in  the 
midst  of  his  companions  on  the  way  to  Damascus. 
These  who  were  with  him  only  heard  a  sound  which 
they  did  not  understand,  and  which  produced  no 
good  effects.  He  heard  a  distinct  articulate  voice, 
addressed  to  himself.  The  weary  either  hear  the 
same  words,  or  words  of  the  same  import.  The 
Lord  Jesus  powerfully  addresses  them  and  says.  It 
is  hard  for  you  any  longer  to  kick  or  oppose  me  :  I 
am  Jesus — a  Saviour :  I  am  Jesus  of  Nazareth — pro- 
mised of  God,  and  in  whom  all  the  prophecies  are 
fulfilled :  I  come  as  the  Lord's  anointed  to  save  your- 
selves. As  Paul  when  he  heard  the  voice  saw  a 
bright  shining  glory ;  the  Lord  shines  into  their  hearts, 
and  they  behold  his  glory,  the  glory  as  of  the  only 
begotten  of  the  Father,  and  they  get  a  sight  of  him 
as  altogether  lovely.  Much  passes  between  Christ 
and  his  people  in  ordinances.  They  pour  out  their 
hearts,  and  his  secret  is  with  them.  The  world  may 
look  upon  it  as  deception;  but  there  is  something 
about  Christ's  voice  which  distinguishes  it  from  all 
others,  and  his  sheep  know  his  voice,  and  follow  him. 
It  now  remains, 

III.  To  explain  the  manner  of  procedure,  when 
Christ  employs  the  tongue  of  the  learned,  and  re- 
freshes the  w  eary. 


195^ 


1.  He  gives  them  a  deep  sense  of  their  condition, 
and  makes  them  feel  that  they  are  weary.  He  kills 
before  he  makes  alive.  Without  his  interference 
they  would  continue  dead  and  secure,  dissipated  and 
thoughtless.  Drenched  in  the  pleasures,  or  engrossed 
about  the  profits,  of  this  world,  they  would  never 
think  to  any  purpose  about  the  other.  Without  his 
efficacious  teaching,  they  would  continue  ignorant  of 
God  and  his  law;  strangers  to  themselves  and  their 
true  condition ;  and  unacquainted  with  their  infinite 
debt,  and  approaching  reckoning.  Without  him,  Hke 
persons  in  an  agreeable  delusion,  they  would  sleep 
on  till  in  hell  they  should  lift  up  their  eyes.  From 
eternity  he  thought  on  them  in  their  low  estate,  and 
purposed  their  salvation.  His  love  is  immutable. 
The  season  of  their  deliverance  approaches.  He 
now  undeceives  them,  and  brings  them  to  considera- 
tion. The  commandment  comes.  He  discovers  the 
evil  and  danger  of  sin ;  and  by  his  Spirit,  as  a  spirit 
of  bondage,  makes  them  to  tremble  and  fear.  They 
have  new  and  unthought-of  discoveries.  Many  ques- 
tions, which  never  occurred  before,  are  now  habitu- 
ally and  seriously  revolved  in  their  minds.  They  feel 
themselves  as  unhappy  and  restless  in  their  present 
situation,  as  they  apprehended  themselves  safe  and 
comfortable  in  their  former  condition ;  and  they 
wonder  how  they  did  not  sooner  discover  their  dan- 
ger, and  detect  their  delusion.  Their  former  peace 
now  aggravates  their  misery  and  distress.  They  are 
sensible  that  they  had  kindled  a  fire,  compassed  them- 
selves about  with  sparks,  and  walked  in  the  light  of 
their  own  fire  j  and  they  are  exceedingly  astonished 


196 


that  they  have  not  received  this  of  God's  hand,  to  lie 
down  in  everlasting  sorrow. 

2.  He  makes  a  lively  and  impressing  discovery  that 
all  others  are  comforters  of  no  value.  Brought  to  the 
condition  already  described,  they  need  comfort,  and 
cannot  be  without  it.  Many  methods  occur  to  their 
minds,  and  they  try  them  all.  Instead  of  giving  satis- 
faction, every  trial  is  a  new  disappointment,  and 
proves  vexation  of  spirit.  They  grow  worse  and 
worse.  All  refuge  fails,  and  they  have  no  help  of 
man  at  all.  The  Lord  allows  them  to  continue  seek- 
ing consolation  at  the  broken  cisterns  of  the  creature, 
till  they  learn  experimentally  that  these  neither  have 
nor  can  hold  water.  Like  persons  in  absolute  neces- 
sity, though  they  have  been  often  disappointed,  they 
make  a  fresh  experiment.  Hitherto  unacquainted 
with  the  method  of  grace,  they  go  about  to  establish  a 
righteousness  of  their  own,  and,  as  we  have  seen 
already,  attend  to  the  external  performance  of  many 
duties.  All  these  courses,  instead  of  atoning  for  the 
guilt,  or  breaking  the  power  of  sin,  only  discover  the 
greatness  of  the  one,  and  add  fresh  vigour  to  the 
other.  Their  sin  and  sorrow  seem  to  keep  pace  with 
one  another.  With  anxious  and  concerned  eye  they 
look  to  this  and  that  duty — this  and  the  other  crea- 
ture for  relief;  but  every  one  of  these  makes  answer, 
It  is  not  in  me. 

3.  He  persuades  them  that  he  is  well  acquainted 
with  their  case,  and  that  if  He  cannot  or  will  not  help 
them,  no  other  can  or  will.  There  is  something  wrought 
within  them  which  convinces  and  persuades  them 
that  he  perfectly  knows  their  condition.    What  it  is 


197 


they  cannot  describe ;  but  they  think  more  about  him 
than  formerly.     They  read  and  hear  what  he  has 
done   for  others.     They  meditate  on  his  great  love 
displayed  so  illustriously  in  his  sufferings.     They  turn 
their  attention  to  his  promises,  and  would  rejoice  if 
they  could  only  venture  to  apply  them.     They  con- 
clude that,  if  ever  they  are  delivered,  their  relief  must 
come  from  him.     They  begin  to  see,  that  should  any 
others  insinuate   that  they  could  work  deliverance, 
it  would  be  unsafe  and  dangerous  to  have  the  least 
dependance  on   them.     They  remember   that   they 
must  meet  him  at  his  dread  tribunal,  that  to  Him  they 
must  give  an  account  of  all  they  have  done,  and  that 
by  him  they  must  be  finally  acquitted  or  condemned. 
That  last  and  important  day  engrosses  their  attention. 
Unless  they  have  good  hopes  that  matters  are  settled 
with  him,  their  souls  refuse  consolation.     They  begin 
to  consider  if  it  is  possible  that  he  can  save  such  guilty 
sinners  as  they  are ;  and  if  there  be  the  least  degree 
of  probability  that  he  will  do  it.     In   this  train   of 
thought  they  are  led  to  consider  the  character  and 
conduct  of  those  on  whom  he  has  bestowed  mercy. 
In  these  they  find  an  amazing  display  of  long-suffering 
for  a  pattern  and  encouragement  to  them  who  should 
afterward  believe.     They  consider  the  boundless  na- 
ture of  his  merit  and  grace.     They  consider  his  strong 
assurances  and  gracious  invitations.     Thus  exercised, 
they  are  dreadfully  discouraged  by  unbelief,  and  op- 
posed by  Satan.     These  inveterate  enemies  of  the  sal- 
vation of  sinners  constantly  upbraid  them  with  every 
crime.    Collecting  all  their  sins,  tliese  cruel  foes  raise 
them  up  as  an  insurmountable  barrier  between  the  Sa- 


198 


viour  and  their  souls.  Long  do  they  stand  here  fearing 
that  it  will  continue  an  insuperable  obstacle.  But  while 
these  enemies  make  powerful  exertions  in  the  hearts 
of  the  weary,  there  are  other  agents  equally  active, 
and  still  more  powerful.  Christ  and  his  Spirit  are 
pouring  in  divine  influences,  and  shutting  them  up  to 
the  faith.  About  this  period  they  are  brought  at  least 
to  say,  "  Who  knoweth  if  he  will  return  and  repent, 
and  leave  a  blessing  behind  him!" 

4.  He  now  secretly  inclines  and  enables  them  to 
spread  their  case  before  him,  and  cry  for  mercy. 
Before  they  apprehend  in  the  least  degree  that  he 
has  spoken  to  them  with  the  comforting  tongue  of  the 
learned ;  he  makes  them  cry  to  him  with  the  weary 
tongue  of  the  perishing  sinner.  In  every  conversion, 
Christ,  by  his  Spirit,  is  the  first  agent  and  speaker  in 
fact ;  but  the  weary  the  first  in  his  own  apprehension. 
Destitute  and  starving,  the  prodigal  thought  of  re- 
turning to  his  father's  house.  Little  did  he  then 
apprehend  that  such  a  thought  would  never  have 
occurred  to  him  had  it  not  been  produced  by  his 
Father.  The  jailer  never  would  have  asked  in  such  a 
manner^  What  shall  I  do  to  be  saved  ?  had  not  the 
question  been  powerfully  suggested  by  the  Saviour. 
It  is  so  with  every  sinner.  The  Lord  works  in  their 
hearts,  and  constrains  them  to  seek  salvation.  He 
humbles  and  convinces  them,  that  they  may  see  their 
necessity.  He  lays  them  low  that  they  may  cry  for 
mercy.  He  pinches  them  on  every  side  that  they  may 
seek  the  blessing  even  at  a  mere  peradventure.  He 
keeps  them  crying,  that  their  hearts  may  be  filled 
with  insatiable  desire ;  and  he  waits  a  little,  that  they 


199 


may  be  fully  sensible  that  he  alone  Can  bless  the  sin- 
ner, and  speak  a  word  in  season  to  him  that  is  weary. 

5.  The  Lord  Jesus  constrains  them  to  hearken  and 
listen  if  any  gracious  words  will  proceed  out  of  his 
mouth  in  return  to  their  cries.  However  hopeless 
their  condition  may  appear,  now  they  wait  and  listen. 
If  they  cannot  say,  we  will  hear  what  God  the  Lord 
will  speak ;  at  any  rate  they  determine  to  hearken  if 
he  will  speak.  They  know  he  speaks  peace  to  his 
saints;  and  to  be  among  that  number  is  their  one 
desire ;  though  hitherto  they  dare  not  presume  that 
they  are  among  these  favoured  ones.  After  all,  they 
cannot  but  recollect  that  his  saints  were  great  sin- 
ners, when  he  first  spake  peace  to  their  hearts ;  and 
a  ray  of  hope  begins  to  animate  their  souls.  The 
least  degree  of  rest  and  comfort  at  once  refreshes 
and  supports  them.  They  continue  crying ;  and  the 
very  thought  that  he  may  be  gracious  invigorates 
their  souls,  and  reinforces  their  strength. 

6.  He  commonly  allows  them  to  meet  with  some 
discouragement  either  from  the  wiles  of  the  adversa- 
ry, or  a  little  well-timed  delay  on  his  own  part. 
The  more  they  are  reduced,  and  the  lower  they  are 
brought ;  the  more  are  their  minds  qualified  for  re- 
ceiving comfort,  and  they  become  as  it  were  the 
more  capacious.  They  will  be  the  more  certain  too 
that  their  consolation  comes  from  the  right  quarter. 
At  such  a  crisis  Satan  is  uncommonly  active,  and  his 
exertions  most  vigorous.  He  furnishes  unbelief  with 
every  possible  argument,  and  adds  every  degree  of 
strength  and  force  he  can  to  the  reasoning.  He 
musters  up  every  objection  against  the  Lord's  mercy. 


200 


He  acts  as  an  angel  of  light.  The  objections  he 
urges  against  believing  become  the  more  trying  to 
the  weary,  as  they  seem  to  flow  from  a  regard  to  the 
glory  and  honour  of  the  Lord.  Satan  and  unbelief 
suggest  and  insinuate  that  it  would  tarnish  Divine 
holiness  to  take  notice  of  such  a  sinner,  and  that  an 
expectation  of  mercy  would  be  presumption,  and  that 
were  they  better  they  might  perhaps  apply;  but  in 
their  present  sinful  plight  they  ought  to  desist. 
Christ  has  the  wisest  reasons  for  his  well-timed  de- 
lays. These  will  be  discovered  in  due  time  to  the 
weary.  The  longer  they  cry.  Divine  mercy  will  have 
the  greater  relish.  The  more  they  are  reduced  to 
self-despair,  the  more  directly  will  they  come  to 
Jesus.  The  lower  they  lie,  the  more  will  divine 
grace  be  exalted  in  lifting  them  up. 

Lastly,  he  keeps  them  firmly  resolved  to  listen  to 
no  discouragement,  and  at  length  with  the  tongue  of 
the  learned  he  speaks  a  word  in  season.  Often  their 
discouragements  seem  wholly  to  deject  their  souls, 
enervate  their  strength,  and  exhaust  their  patience. 
But  however  unconscious  of  it,  "  they  have  hope  as 
an  anchor  of  the  soul,  both  sure  and  steadfast,  and 
which  entereth  into  that  within  the  vail."  Viewing  a 
vessel  at  some  distance,  and  ignorant  of  her  lying  at 
anchor,  one  would  apprehend  that,  by  the  combined 
violence  of  the  winds  and  waves,  she  would  be 
dashed  in  pieces  against  the  neighbouring  rock,  or 
sink  beneath  the  sweUing  surge.  But  she  rides  safe 
at  anchor.  Many  a  storm  has  the  weary  soul  endured. 
Already  tempest-tossed,  she  fears  the  next  will  over- 
whelm her.     But  she  has  the  anchor  of  hope  fixed 


201 


within  the  vail.  Apprehended  by  Christ,  and  sup- 
ported by  his  omnipotent  arm,  she  will  weather  every 
storm,  listen  to  no  discouragement,  and  in  the  Lord's 
time  hear  a  word  in  season. 

At  length  Christ  speaks  himself^  and  they  listen  to  the 
tongue  of  the  learned.  The  way  they  are  led  to 
conclude  that  he  speaks  is  worthy  of  notice.  They 
see  no  vision,  nor  hear  any  audible  voice.  In  the 
duty  of  prayer,  to  which  they  are  not  now  strangers, 
they  begin  to  experience  an  assistance  in  their  cries, 
a  supply  of  suitable  matter,  a  fervency  of  spirit,  and 
gracious  affections  beyond  their  own  power.  Turn- 
ing to  the  Lord's  word  their  hearts  are  fixed.  They 
are  impressed  with  the  majesty  and  grace  of  Jeho- 
vah. They  discover  that  the  vilest  sinner  has  an 
immediate  and  full  warrant  to  apply  the  richest 
promise;  and  they  endeavour  to  apply  it.  In  the 
very  attempt  they  experience  a  strength  superior  to 
their  own;  and  the  efTect  is  present  support  and 
peace.  They  resolve  again  to  try  the  same  course, 
and  again  they  experience  the  same  happy  effects. 
Attending  upon  the  Lord  in  the  ordinances  of  his 
grace,  they  know  experimentally  the  meaning  of  that 
gracious  declaration,  Isaiah  Ivii.  19,  "I  create  the 
fruit  of  the  lips  ;  Peace,  peace  to  him  that  is  far  off; 
and  to  him  that  is  near,  saith  the  Lord ;  and  I  will 
heal  him."  They  see  their  peace  created  by  Jehovah, 
in  the  means  of  his  own  appointment.  They  now 
listen  to  the  Lord's  voice  in  his  word,  and  experience 
effects  evidently  divine. 

26 


202 


We  shall  now  conclude  with  some  practical  im- 
provement, and  from  this  part  of  the  subject  we  may 
infer, 

1.  That  the  Lord's  work  on  the  human  heart  is  a 
great  mystery.  Scarcely  at  any  period  do  the  Lord's 
people  understand  fully  what  they  feel;  and  they 
never  can  express  it.  Under  convictions,  often  they 
cannot  make  language  of  their  anguish  of  heart,  and 
sometimes  can  give  little  account  how  it  began.  At 
their  first  awakening,  they  are  ignorant  of  the  great 
agent  who  brought  them  into  such  a  condition,  and 
of  his  gracious  design.  While  every  thing  conspires 
to  advance  their  best  interest,  they  conclude  that 
all  is  against  them.  The  language  of  the  weary  often 
is  that  their  hope  is  cut  off,  and  they  must  perish. 
At  the  first  implantation  of  grace,  they  scarcely  know 
its  nature,  or  how  it  is  produced.  When  greatly 
dejected,  and  their  sorrow  at  its  height,  it  is  most 
mysterious  how  a  sentence  or  two  from  the  Bible 
should  irradiate  their  minds  and  solace  their  hearts. 
The  continued  communion  which  they  have  with  the 
Lord  Jesus,  by  means  of  his  word,  is  also  a  great 
mystery.  Most  emphatic  are  the  words  of  the  Re- 
deemer, "  The  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  but  canst  not  tell 
whence  it  cometh,  and  whither  it  goeth ;  so  is  every 
one  that  is  born  of  the  Spirit." 

2.  That  instead  of  being  dissatisfied  with  their 
sorrow  and  vexation,  awakened  sinners  should  be 
thankful  and  bless  the  Lord.  Allowing  the  worst 
that  the  most  disconsolate  can  say,  it  is  surely  better 


) 


203 


to  foresee  danger,  than  fall  headlong  into  it  unawares. 
Without  a  sight  of  sin,  the  Saviour  can  never  be 
sought  or  esteemed ;  and  without  being  apprized  of 
future  wrath,  sinners  will  never  attempt  to  flee  from 
it.  Without  the  power  of  the  Spirit,  the  most  pointed 
external  warnings  will  produce  no  happy  effects- 
Much  better  endure  sharp  convictions  for  a  short 
season  here,  than  in  hell  without  end.  The  keener 
the  smart,  and  the  sharper  the  suffering,  there  is  the 
greater  likelihood  that  application  will  be  made  to 
Christ. 

3.  That  the  Saviour  is  infinitely  qualified  for  every 
part  of  the  work  of  salvation.  He  can  subdue  the 
stoutest,  and  awaken  the  most  careless.  He  can 
teach  the  most  ignorant,  and  give  eyes  to  the  blind. 
He  can  empty  the  most  self-sufficient,  and  fill  the 
hungry  with  good  things.  He  can  bring  the  man  most 
intoxicated  with  his  own  excellencies  to  his  right 
senses ;  and  exalt  the  poor  sinner  so  abashed  and 
dejected  with  his  own  un worthiness  that  he  cannot 
so  much  as  lift  up  his  eyes  to  heaven.  He  can  kill 
and  make  alive.  He  knows  and  improves  the  best 
season  for  every  part  of  his  work.  He  can  make 
every  situation  in  which  the  sinner  may  be,  and 
every  event  which  passes  over  him,  conducive  to  his 
own  glory  and  the  salvation  of  the  soul.  When  his 
own  people  wax  fat  and  forget  him,  he  hides  his  face 
and  they  are  troubled.  Should  they  vainly  imagine 
that  their  mountain  stands  strong,  he  can  soon  make 
them  weary.  Near  to  halt,  and  sensible  that  their 
life  lies  in  his  favour,  he  can  manifest  forth  his  glory, 
see  them  again,  and  speak  a  word  in  season.     This 


204 


word  relieves  them.  Relieved,  he  guides  them 
with  his  counsel  through  the  path  of  life.  He  sup- 
ports them  in  the  hour  of  death,  and  crowns  them 
with  immortal  glory. 

4.  From  this  part  of  the  subject  we  may  also  see 
that  such  as  are  weary,  instead  of  turning  impatient, 
should  wait  at  the  posts  of  Wisdom's  doors.  These 
are  various,  and  so  contiguously  situated,  that  we 
may  wait  at  most  of  them  at  one  and  the  same  time. 
They  should  wait  at  the  post  of  prayer.  They  should 
learn  to  pray  without  ceasing.  They  should  pour 
out  their  hearts  continually.  Importunate  prayer  will 
prevail ;  and  when  the  weary  wait  on  the  Lord  in 
this  duty,  they  shall  hear  a  word  in  season.  They 
should  be  much  employed  in  reading  the  Scriptures. 
These  have  wounded  them,  and  these  alone  can  heal 
their  wound.  The  precept  and  penalty  declared  and 
revealed  in  the  Scriptures  brought  them  to  fear ;  and 
the  precious  promises  contained  in  the  Bible  alone 
can  produce  comfort.  The  Divine  testimonies  should 
be  the  men  of  their  counsel.  They  should  wait  on 
the  Lord  in  public  ordinances.  Whoever  may  be 
absent,  they  should  not.  There  the  Lord  commonly 
speaks  a  word  in  season.  Aware  of  this,  and  sensible 
of  their  own  need,  they  should  hearken  to  his  voice, 
waiting  for  a  seasonable  word  to  refresh  their  hearts. 
They  should  be  much  in  meditation.  When  others 
have  mused,  the  fire  has  burned;  and  they  have 
equal  reason  to  expect  gracious  aid  and  consolation. 
Though  the  vision  tarry,  they  should  wait  for  it. 
Though  he  may  delay,  their  Lord  will  come,  and 
speak  peace  to  their  hearts. 


205 


5.  That  any  degree  of  willingness  or  ability  to 
relieve  the  weary  which  the  Lord's  servants  have  is 
from  himself.  If  faithful,  they  are  ushers  in  his 
school.  They  declare  his  message,  and  they  do  it  in 
his  name.  He  is  at  great  pains  polishing  them.  He 
makes  them  weary,  that  they  may  speak  to  the  weary 
heart.  Paul  comforted  others  with  the  consolation 
wherewith  he  himself  was  comforted.  They  receive 
all  their  gifts  and  gracfe  from  him.  These  he  distri- 
butes in  various  degrees.  He  appoints  to  them  all 
their  station  and  work.  Their  labours  are  crowned 
with  success  or  not,  as  his  voice  accompanies  theirs. 
Very  often  he  displays  that  he  has  the  tongue  of  the 
learned  in  guiding  and  directing  theirs.  He  makes 
them  speak  to  themselves.  Thus  there  is  bread  to  the 
eater,  and  seed  to  the  sower.  Out  of  the  mouth  of 
babes  and  sucklings  he  perfects  praise,  and  his 
strength  is  perfected  in  their  weakness.  Moses  com- 
plained of  his  want  of  eloquence.  God  said.  Who 
hath  made  man's  mouth?  and  encouraged  him  by 
this  gracious  declaration,  "  Now  therefore,  go,  and  I 
will  be  with  thy  mouth,  and  teach  thee  what  thou  wilt 
say."  In  general  he  enjoins  great  diligence  in  prepa- 
ration ;  but  sometimes  gives  them  in  the  hour  of  duty 
what  to  speak ;  and  always  assures  them  that  as  their 
day  is,  their  strength  shall  be.  One  while  their  heart 
is  enlarged  and  their  mouth  opened :  they  speak  with 
pertinence  and  fluency,  for  their  own  encouragement, 
and  the  benefit  of  the  body.  At  other  times  they  are 
poor  and  straitened,  that  their  dependance  upon  him 
may  be  increased ;  and  that  the  Lord's  people  may 


206 


look  above  means  and  instruments,  and  never  forget 
that  the  Lord  Jesus  alone  can  speak  a  word  in  season 
to  the  weary. 

6.  That  under  such  a  Teacher  who  has  the  tongue 
of  the  learned,  the  weary  shall  learn,  and  have  beauty 
for  ashes.  Many  teachers  have  spent  much  time  and 
pains,  and  given  up  their  disciples  as  unteachable. 
Jehovah  has  given  Christ  the  tongue  of  the  learned, 
and  the  weary  must  be  refreshed.  He  knows  how  to 
solace  them,  and  he  will  do  it.  The  weary  have  no 
reason  to  despond.  They  are  in  good  hands,  and 
they  shall  have  rest.  He  never  begins  to  work  in  a 
saving  way,  but  he  is  successful.  However  deplora- 
ble or  apparently  desperate  the  case  of  sinners  is 
when  he  undertakes  it,  his  grace  surmounts  every 
obstacle,  and  proves  invincible  indeed.  He  finds  Gos- 
pel hearers  blind ;  but  he  makes  them  see.  He  meets 
with  them  dumb;  but  he  opens  their  ears  and  they 
hear.  He  makes  the  stammering  lips  speak  plainly. 
He  gives  rest  to  the  weary,  and  at  last  brings  them 
safely  to  that  rest  reserved  in  heaven.  If  he  com- 
plains that  his  report  is  not  believed,  this  respects 
the  outward  dispensation,  when  not  accompanied 
with  the  tongue  of  the  learned  and  Divine  energy. 
But  even  then,  his  word  never  comes  short  of  his 
design.  The  counsel  of  the  Lord  shall  stand,  and  he 
will  do  all  his  pleasure.  Though  sinners  should  not 
be  saved,  the  means  of  grace  are  not  without  effects. 
Some  are  convinced.  Others  tremble.  All  are  inex- 
cusable, and  the  weary  are  refreshed.  Hear  himself: 
"  My  word  that  goeth  forth  out  of  my  mouth  shall  not 


207 


return  unto  me  void ;  but  it  shall  accomplish  that 
which  I  please,  and  it  shall  prosper  in  the  thing  where- 
to I  sent  it." 

Rejoice  in  the  Lord,  ye  weary !  If  ye  have  not 
heard  his  comforting  voice,  you  shall  hear  it.  Hav- 
ing once  heard  it,  you  shall  'never  cease  to  hear  it. 
Others  who  have  often  addressed  you,  and  been  the 
instruments  of  comforting  your  hearts  can  address 
you  no  more.  He  who  has  the  tongue  of  the  learned 
is  always  at  hand,  and  can  speak  a  word  at  every 
season.  He  can  speak  in  prosperity  and  adversity ; 
in  your  worst  and  your  best  frames,  in  life  and  death, 
and  beyond  death.  Having  once  heard  his  voice, 
you  desire  always  to  hear  it ;  and  you  shall  not  be 
disappointed.  Wait  at  the  posts  of  his  doors.  Sit  at 
his  feet.  So  doing,  blessed  shall  you  be  while  you 
live,  and  happy  shall  you  be  when  you  die  ! 

Hearken,  ye  careless  sinners !  You  have  a  great 
load.  You  are  insensible  of  it.  This  does  not  lessen 
your  danger.  The  curse  is  upon  you.  God  is  holy. 
He  will  by  no  means  clear  the  guilty.  You  have  no 
esteem  of  Christ.  You  despise  the  tongue  of  the 
learned,  and  are  unacquainted  with  the  value  of  a 
word  in  season.  Should  you  get  enough  of  the  good 
things  of  this  world,  you  would  leave  Christ  and  his 
blessings  to  others.  Though  you  had  the  whole  world, 
it  could  not  save  you.  Christ  is  a  complete  Saviour. 
He  can  make  you  happy  with  little  here.  At  death, 
when  all  others  forsake  you,  he  will  stand  by  you. 

Consider,  and  be  afraid !  He  who  has  the  tongue 
of  the  learned,  and  urges  you  to  hear  a  word  in  sea- 


20» 


son,  will,  if  you  continue  inattentive,  speak  with  a 
tremendous  voice  at  death.  You  must  give  an  ac- 
count. How  can  you  appear  before  him  ?  Where  can 
you  fly  from  him  ?  What  can  you  say  to  him  ?  How 
will  you  bear  what  he  shall  say  to  you  ?  You  are 
warned.  Be  wise.  It  is  time,  high  time  to  cry  for 
mercy.  It  is  not  too  late.  Beware  of  delays.  Con- 
sider the  danger  of  sin.  Consider  till  you  are  weary, 
and  then  the  Lord  Jesus  will  speak  a  word  in  season 
to  your  weary  souls.  Then  you  will  experience  his 
gracious  and  comforting  work,  the  amount  of  which  is 
thus  expressed  by  the  poet  : 

With  learned  tongue  and  Divine  skill, 

Christ  speaks  to  weary  hearts  : 
Removes  their  sin,  death,  every  ill. 

And  blessings  all  imparts. 


SERMON  IX, 


MATTHEW  XXVI.  20—25. 


JN'ow  when  the  even  was  eome^  Jesus  sat  down  with  the 
twelve.  And  as  they  did  eat.,  he  said.  Verily  I  say  unto 
you.,  that  one  of  you  shall  betray  me.  And  they  were  ex- 
ceeding sorrowful.,  and  began  every  one  of  them  to  say 
unto  him.,  Lord.,  is  it  I?  Then  Judas.,  which  betrayed 
him.,  answered  and  said,  Master,  is  it  I?  He  said  unto 
him,  Thou  hast  said, 

JLT  must  be  a  very  affecting  consideration  to  a  mind 
impressed  with  the  evil  of  sin,  and  interested  in  the 
honour  of  the  Redeemer,  that  the  supper  is  seldom  or 
never  celebrated,  but  some  crucify  the  Lord  of  glory 
afresh,  and  put  him  to  open  shame.  Seldom  are  the 
partakers  fewer  in  number  than  at  the  first  celebra- 
tion, and  yet  after  the  sop  Judas  betrayed  him.  The 
great  Master  knows  the  heart  of  every  one  who  sits 
at  his  table,  as  well  when  there  are  twelve  hundred 
as  only  twelve.  Every  part  of  Christ's  sufferings 
touches  in  a  tender  manner  the  heart  of  the  true 
saint ;  but  scarcely  is  any  scene  more  affecting  than 
when  he  was  betrayed  by  a  disciple.  Judas  wit- 
nessed his  miracles,  heard  his  public  discourses,  and 
was  admitted  to  private  interviews  in  common  with 

27 


210 


the  eleven.  It  is  truly  afflicting  and  alarming  to  con- 
sider that  one,  who  had  followed  Christ,  professed 
such  love  to  him,  and  witnessed  his  holy  life  spent  in 
assiduous  and  unremitting  endeavours  to  glorify  God 
and  do  good  to  mankind,  should  have  betrayed  him ! 

The  scene  in  the  text  is  one  of  the  most  affecting 
in  all  the  sacred  records.  Christ  was  about  to  die. 
Ever  mindful  of  his  people,  he  instituted  the  great 
ordinance  of  the  supper,  and  brake  bread  and  blessed 
it.  At  this  love-feast  he  opened  his  heart  to  his  dis- 
ciples, and  treated  them  as  friends.  John  leaned  on 
his  bosom.  The  rest  sat  around.  Christ  made  the 
painful  and  piercing  intimation  that  one  of  them 
should  betray  him.  Unwilling  to  disbelieve  their 
Master,  and  scarcely  able  to  give  him  credit,  they 
cried  out,  every  one,  Lord,  is  it  I  ?  He  who  had  the 
greatest  reason  to  suspect  himself,  was  the  last  who 
spake.  At  length  from  decency,  and  to  conceal  his 
crime,  Judas  also  said,  Master,  is  it  I  ? 

This  is  a  sample  of  what  will  happen  in  the  church 
militant  to  the  end  of  time.  Christ  will  have  enemies 
as  well  as  friends.  The  tares  and  the  wheat  will 
grow  together  till  the  harvest.  The  most  searching 
doctrine,  and  the  strictest  discipline,  will  neither 
deter  the  hypocrite  from  making  a  profession,  nor 
detect  his  naughty  heart.  As  far  as  men  can  see,  he 
goes  the  same  length  with  the  true  believer.  His 
great  defect  is  inward,  and  escapes  the  most  vigilant 
eye.  Some  external  strictness  is  necessary  to  his 
character.  Induced  by  some  sinister  motive,  he  ad- 
joins himself  to  the  church.  However  small  their 
number  be,  few  societies   are    totally  exempt  from 


211 


persons  of  this  wretched  character.  The  church 
may  be  deceived.  It  is  God's  prerogative  to  know 
the  heart.  Have  not  I,  said  Christ,  chosen  you 
twelve,  and  one  of  you  is  a  devil ! 

In  further  discoursing  upon  this  subject,  we  shall 
in  the  first  place  make  some  observations  included  in 
the  passage. 

Secondly^  we  shall  more  particularly  delineate  the 
conduct  of  Judas. 

Thirdly^  we  shall  endeavour  to  illustrate  the  con- 
duct of  the  Redeemer  on  this  memorable  and  affect- 
ing occasion : — and  then  direct  you  to  the  practical 
improvement  of  the  subject. 

I.  It  was  proposed  to  make  some  observations. 

1.  Such  is  the  power  of  sin  in  the  ungodly,  that, 
though  long  confined,  it  commonly  bursts  forth,  and 
breaks  over  all  restraints.  Judas  was  covetous.  This 
evil  principle  at  different  times  discovered  itself  At 
last  it  could  no  longer  be  restrained.  Whatever  ex- 
ternal appearance  it  may  put  on,  the  carnal  heart 
must  be  daily  gaining  ground,  as  the  power  of  sin  is 
not  broken.  While  the  heart  is  unrenewed,  all  that 
can  be  done  is  only  bridling  and  curbing  it.  .  The 
powerful  principle  of  sin  is  still  increasing.  Every 
restraint  on  the  sinful  heart  contradicts  nature,  and 
must  be  burdensome ;  and  none  can  be  greater  than 
when  a  powerful  lust  is  restrained  by  a  profession  of 
religion.  The  sinner  longs  to  cut  the  cords,  and 
commonly,  sooner  or  later,  casts  them  away.  Then, 
like  the  horse,  long  confined  and  now  let  loose,  he 


212 


i'oams  in  the  field  of  iniquity;  and  should  any  obsta- 
cle fall  in  his  way,  instead  of  stopping,  it  increases 
his  mad  career. 

Many  are  the  restraints  which  tend  for  a  long  time 
to  keep  the  hypocrite  from  making  a  discovery  of 
himself.  Like  Judas,  he  enjoys  great  privileges,  has 
made  a  particular  profession,  and  associates  with  the 
godly.  Sometimes  like  him,  he  has  had  very  particu- 
lar warnings,  either  by  some  remarkable  dispensa- 
tion in  Providence,  some  bodily  affliction,  or  some 
awakenings  of  conscience,  and  awful  forebodings  of 
future  punishment.  These  perhaps  have  brought 
him  to  some  temporary  consideration,  some  faint 
resolutions,  or  even  vows  about  future  seriousness 
and  reformation.  At  last,  however,  all  these,  like 
the  cords  with  which  Samson  was  bound,  prove  too 
weak  for  the  body  of  sin,  and,  instead  of  vanquishing, 
vanish  before  the  temptation,  as  flax  before  the  fire. 

2.  Christ  perfectly  knows  beforehand  all  that  his 
enemies  either  intend  to  do,  or  will  actually  do  against 
him.  They  often  form  designs  which  they  cannot 
execute.  Thus  the  Psalmist  prays,  Psal.  xxviii.  4, 
"  Give  them  according  to  their  deeds,  and  according 
to  the  wickedness  of  their  endeavours.''''  Often  the 
Lord  has  turned  the  counsel  of  the  wicked  into  fool- 
ishness, brought  to  nought  their  counsels,  and  made 
their  devices  of  none  effect.  He  knows  the  first 
risings  of  sin  in  the  heart,  and  accurately  observes 
every  wicked  plot  as  it  ripens.  When  his  enemies 
take  counsel  against  him,  he  is  in  the  midst  of  them. 
He  sits  in  heaven,  beholds  the  sons  of  men,  and  holds 
his  enemies  in  derision.    He  knows  all  things,  and  is 


213 


constantly  attentive  to  Zion  and  every  saint.  The 
keeper  of  Israel  neither  slumbers  nor  sleeps.  Often 
has  he  predicted  the  designs  of  his  enemies,  long 
before  they  were  formed.  We  have  many  instances 
of  this  in  the  prophecies,  both  concerning  the  church 
and  individual  believers.  Christ  frequently  foretold 
that  he  would  be  delivered  to  his  enemies ;  and  here 
he  discovered  how  well  he  knew  the  treacherous  plot 
of  Judas.  Often  when  the  schemes  of  the  wicked 
have  been  brought  to  maturity,  and  were  on  the  eve 
of  being  executed ;  in  the  critical  moment  the  Lord 
has  interposed,  broken  the  snare,  and  given  con- 
vincing proof  of  his  perfect  knowledge,  almighty 
power,  and  watchful  care. 

He  knows  what  his  enemies  will  actually  do  against  him. 
If  he  knows  their  intentions,  we  may  safely  conclude 
that  he  perfectly  knows  their  deeds.  He  may  say  to 
them  all,  as  to  Pilate,  "  Thou  couldest  have  no  power 
at  all  against  me,  except  it  were  given  thee  from 
above."  If  it  suited  his  purpose,  he  could  prevent 
the  designs  of  his  enemies,  and  when  he  permits  them, 
while  they  discover  their  malice,  he  displays  his  wis- 
dom in  overruling  them,  contrary  to  their  intention, 
for  the  accomplishment  of  his  own  ends.  He  knew 
that  Judas  would  betray  him.  Had  many  known, 
when  they  began  to  make  a  profession  of  religion,  the 
awful  lengths  they  would  go  in  sin ;  shocked  at  the 
thought,  with  Hazael  they  would  have  said,  "  But, 
what,  is  thy  servant  a  dog,  that  he  should  do  this 
great  thing?"  In  all  probability,  when  Judas  first 
associated  with  Christ,  he  had  not  the  least  thought 
of  betraying  him. 


214 


3.  The  more  Christ  does  by  plain  warnings  and 
other  means  to  prevent  the  sinner  from  sin,  and 
especially  some  enormous  crime,  Satan  does  the 
more  to  urge  him  on,  and  forward  the  perpetration. 
This  was  exemplified  in  a  striking  manner  in  Judas. 
No  warning  could  have  been  more  pointed  or  plain. 
At  a  love-feast,  newly  instituted,  just  when  the  wretch 
had  fully  resolved  on  his  execrable  plot,  Christ 
openly  declared  that  one  of  them  would  betray  him, 
and  singled  him  out  by  giving  him  a  sop.  When  he 
asked.  Is  it  I  ?  Christ  directly  assured  him  that  he  was 
the  man.  Some  way  or  other  Christ  admonishes  all 
his  enemies  under  the  Gospel.  They  are  plainly 
warned  in  his  word  and  ordinances,  and  often  by 
strong  convictions,  and  strivings  of  his  Spirit.  He 
puts  a  stigma  upon  some,  and  sets  them  up  as  bea- 
cons to  others.  While  Judas  was  warned  of  the 
danger  of  indulging  sin ;  he  is  set  up  as  a  monitor  to 
every  future  generation.  He  stands  a  monument  as 
conspicuous  in  the  Scriptures,  as  the  pillar  of  salt  in 
a  certain  country. 

After  the  explicit  and  seasonable  warnings  given 
to  Judas,  one  would  have  thought  he  would  have 
been  deterred  from  the  atrocious  crime;  but  the 
more  Christ  did  to  prevent  it,  Satan  did  the  more  to 
hasten  it  on.  He  entered  with  the  sop,  and  led  the 
traitor  captive  at  his  will.  In  the  heart  of  the  true 
Christian  there  is  a  constant  struggle  between  grace 
and  corruption,  or,  in  other  words,  between  Christ 
and  Satan.  In  the  nominal  Christian  there  is  a  cor- 
responding struggle.  With  him  grace  and  corruption 
strive;    but  there  is  an  amazing  difference.     The 


213 


believer  has  received  grace  into  his  heart,  and  the 
hypocrite  has  excluded  it.  hi  the  one  case  grace, 
strives  for  admittance  and  reception,  and  in  the  other 
for  protection  and  increase.  The  more  Christ  does 
to  oppose  sin,  the  more  the  strong  man  fears  expul- 
sion from  his  possession,  and  exerts  himself  to  re- 
tain it. 

Often  when  some  crime  awfully  wicked  has  been 
devised  and  concerted,  and  the  time  fixed  for  the 
commission  at  hand,  there  has  been  an  amazing 
struggle  in  the  sinner's  heart.  His  fears  have  been 
awakened,  the  dreadful  consequences  have  pre- 
sented themselves,  and  filled  his  mind  with  horror. 
Conscience  makes  the  last  effort,  and  loudly  urges  to 
desist.  Greatly  agitated,  one  moment  he  resolves  to 
drop  his  horrid  crime,  and  the  next  he  determines 
upon  the  commission.  Now  he  inclines  to  one  side, 
then  to  the  other.  In  this  critical  juncture  Satan 
doubles  his  diligence,  plies  every  temptation,  and 
vehemently  urges  him  on.  At  last  he  prevails,  and 
the  crime  is  perpetrated  ! 

4.  There  is  scarcely  any  thing  more  hardening 
than  a  profession  of  religion  covering  reigning  sin  in 
the  heart.  This  is  evident  in  the  case  of  Judas. 
While  Pilate,  a  heathen,  washed  his  hands,  and  de- 
clared he  was  free  from  the  blood  of  that  just  man,  a 
professed  disciple  betrayed  him.  We  have  also  a 
proof  of  this  in  the  chief  priests.  Professing  to  look 
out  for  the  Messiah,  and  searching  the  Scriptures 
whic\\  testified  of  him,  they  should  have  known  him. 
From  \lie  words  and  works  of  Christ  they  had  strong 
oonvictions  that   he  was  the  Messiah.      But  with 


216 


unrelenting  malice  they  compassed  his  death,  and 
influenced  the  populace  to  insist  for  his  crucifixion .; 
while  poor  Pilate,  not  favoured  with  their  privileges, 
made  a  stand  against  them,  though  not  as  he  should 
have  done.  He  constantly  declared  he  found  no 
fault  in  him,  nor  any  thing  deserving  death.  Often 
have  publicans  and  harlots  entered  into  the  kingdom 
of  God,  while  chief  priests  and  rulers  have  refused. 

In  the  nature  of  things,  no  sinners  can  be  equally 
hardened  with  those  who  cover  lust  with  a  profes- 
sion of  religion.  Hypocrites  are  so  accustomed  to 
mock  God,  to  make  light  of  every  sacred  tie,  to  de- 
ceive their  conscience,  or  lull  it  asleep,  and  trifle 
with  religious  duties,  that  nothing  can  be  harder 
than  their  hearts,  the  devil  himself  hardly  excepted. 
Scarcely  could  this  hardness  appear  in  a  more 
striking  light  than  in  Judas.  His  kind  Master,  after 
eating  the  passover  with  his  disciples  for  the  last  time, 
instituted  the  supper,  and  conversed  about  his  suf- 
ferings and  death.  The  hearts  of  the  disciples  were 
filled  with  sorrow,  and  Judas  witnessed  the  affecting 
scene.  One  cannot  but  wonder  how  the  perfidious 
wretch  did  not  relent !  Nominal  Christians  often 
witness  melting  scenes;  but  their  hearts  continue 
hard  as  the  nether  millstone.  They  have  been  in- 
vited in  the  most  tender  manner  to  receive  Christ 
and  improve  salvation.  The  most  alarming  threat- 
enings  have  been  set  before  them,  in  a  very  affect- 
ting  light,  to  warn  them  to  fly  from  the  wrath  to 
come,  and  awakening  dispensations  of  ProvUence 
have  passed  over  them;  but  still  their  hearts  con- 
tinue hard  and  unaffected. 


217 


5.  Christ  often  leaves  his  pretended  friends  to 
make  a  discovery  of  themselves,  and  permits  some- 
thing to  fall  in  their  way  which  proves  the  occasion. 
Two  can  scarcely  walk  always  together  unless  they 
are  agreed.  Christ's  secret  enemies  seldom  leave 
this  world,  without  giving  some  shrewd  evidences 
that  they  are  not  as  friendly  to  him  as  they  profess. 
Judas  had  dropt  some  hints  before  that  the  honour 
of  Christ  was  not  very  dear  to  him,  and  that  other 
objects  had  the  preference.  We  have  an  instance  of 
this,  John  xii.  3 — 6,  "  When  Mary  took  a  pound  of 
ointment  of  spikenard  very  costly,  and  anointed  the 
feet  of  Jesus,  and  wiped  his  feet  with  her  hair :  and 
the  house  was  filled  with  the  odour  of  the  ointment. 
Then  saith  Judas  who  should  betray  him.  Why  was 
not  this  ointment  sold  for  three  hundred  pence  and 
given  to  the  poor  }  This  he  said,  not  that  he  cared 
for  the  poor ;  but  because  he  was  a  thief,  and  had 
the  bag,  and  bare  what  was  put  therein."  Christ 
and  J  udas  had  now  been  a  long  time  together,  and 
Judas  thinks  of  parting.  It  is  not  an  easy  matter 
uniformly  to  dissemble  and  act  against  nature.  As 
Judas  had  made  some  discoveries  of  his  want  of 
friendship,  other  hypocrites  will  do  the  same.  On 
the  other  hand,  now  and  then  Christ  gives  some  inti- 
mations that  he  knows  and  is  dissatisfied  with  their 
conduct — that  it  neither  escapes  his  notice,  nor  meets 
with  his  approbation. 

At  last,  he  permits  something  to  fall  in  the  way  of 
hypocrites,  Avhich  proves  the  occasion  of  a  discovery. 
Sometimes  he  sends  a  storm,  or  measures  out  some 
adverse  dispensation,  and  they  discover  their  want 

•28 


21^ 


of  love.  The  sunshine  of  prosperity  fills  the  church 
with  swarms  of  hypocrites ;  but  the  storm  of  perse- 
cution sweeps  them  away.  At  other  times,  a  favour- 
able opportunity  occurs  of  gratifying  their  predomi- 
nant lust,  and  they  embrace  it.  The  incidents  and 
events  calculated  to  discover  false  professors  are 
various  as  their  faces,  equal  in  number  with  them- 
selves, and  all  under  Christ's  direction. 

The  Lord  Jesus  has  wise  reasons  for  leaving  close 
hypocrites  to  discover  themselves.  Such  a  discovery 
is  a  watchword  to  his  own.  It  impresses  them  with 
the  necessity  of  holy  jealousy  and  frequent  self-ex- 
amination ;  of  a  lively  faith  and  unceasing  watchful- 
ness ;  and  of  constantly  abiding  in  him  and  receiving 
out  of  his  fulness.  It  is  a  watchword  to  all.-  It  warns 
them  of  the  awful  deceitfulness  of  the  heart,  and  the 
indispensable  necessity  of  regeneration.  It  is  a  vin- 
dication of  himself  and  his  doctrine,  his  holiness  and 
honour.  Unholiness  in  a  greater  or  less  degree  will 
be  seen  about  these  hypocrites;  and  Christ  will 
have  it  known  that  he  neither  encourages  nor  abets 
it.  Thus  Christ  and  the  hypocrite  part.  Demas 
like,  many  forsake  the  Lord  and  his  people,  having 
loved  the  present  world ;  and  we  may  say  of  them, 
as  in  1  John  ii.  19,  "  They  went  out  from  us,  but 
they  were  not  of  us :  for  if  they  had  been  of  us,  they 
would  no  doubt  have  continued  with  us :  but  they 
went  out,  that  they  might  be  made  manifest  that  they 
were  not  all  of  us." 

6.  When  hypocrites  have  abused  their  privileges, 
and  Christ  gives  up  with  them,  Satan  takes  a  more 
full  possession,  and  then  they  stick  at  nothing.   Judae 


219 


enjoyed   the   highest  privileges,  but  abused   them. 
He  had  seen  much  of  Christ's  goodness  and  power. 
Often  had  he  witnessed  his  faithful  zeal  against  hypo- 
crites.    Judas  saw  the  days  which  many  prophets 
and  great  men  desired  to  see,  but  never  saw ;  and 
heard  the  things  which  they  desired  to  hear,  but 
never  heard.     Instead  of  improving  his  exalted  privi- 
leges, he  waxed  worse  and  worse.     Having  nearly 
reached  the  highest  pitch  of  wickedness,  he  had  now 
entered  into  the  horrid  resolution  of  betraying  his 
Master  for  a  piece  of  money.     Christ  gave  up  with 
him,  as   is  evident  from   John   xiii.  25 — 27,   "  The 
disciple  who  lay  on  Jesus's  breast  saith  unto  him, 
Lord,  who  is  it  ?  Jesus  answered,  He  it  is  to  whom  I 
shall  give  a  sop,  when  I  have  dipped  it.     And  when 
he  had  dipped  the  sop,  he  gave  it  to  Judas  Iscariot 
the  son  of  Simon.     And  after  the  sop,  Satan  entered 
into  him,  then  said  Jesus  unto  him.  That  thou  doest, 
do  quickly."     The  amount  of  this  affecting  transac- 
tion is,  as  if  Christ  had  said,  Judas,  take  that  sop, 
and  it  is  the  last  article  thou  shalt  have  from  me 
under  the  character  of  a  disciple,  if  thou  continuest 
in  the  horrid  resolution  of  thine  heart :  take  it,  and 
while  I  point  thee  out  to  John  as  a  traitor,  and  make 
a  home  and  particular  charge  to  thyself,  know  that 
yet  there  is  room  ;  believe  and  be  saved  :  but  if  not, 
thy  damnation  is  sealed.     Satan  is  always  present 
when  the  sons  of  God  are  together.     He  witnessed 
this  last  scene,  and  exerted  himself  to  the  utmost  to 
get  full  and  uncontrolled  possession  of  Judas's  heart. 
He  got  it.     Then  the  traitor  stuck  at  nothing,  and 
neither  will  any  in  his  situation.    Then,  like  water 


220 


long  dammed  up,  sin  breaks  forth  and  carries  desola- 
tion along  with  it.  Though  professing  Christians  may 
not  be  aware  of  it,  Satan  watches  as  closely  and  criti- 
cally their  conduct,  and  his  opportunity.  The  oppor- 
tunity comes.  Satan  improves  it.  Then  flaming  pro- 
fessors, like  Laud  and  Sharp,  turn  deceitful  traitors 
and  fiery  persecutors.  It  is  well  known  in  Zion's 
history  that  apostates  have  commenced  the  most  bitter 
and  malignant  foes.  Accordingly  some,  lost  not  only 
to  a  sense  of  their  former  profession,  but  even  natural 
aflfection,  have  informed  upon  their  nearest  relations, 
and  delivered  them  up  to  the  persecuting  foe.  We 
should  not  be  ignorant  of  Satan's  devices.  We  have 
a  direction,  1  Pet.  v.  8,  which  professing  Christians 
should  never  forget  for  a  single  hour,  "  Be  sober,  be 
vigilant ;  because  your  adversary  the  devil,  as  a  roar- 
ing lion,  walketh  about,  seeking  whom  he  may  de- 
vour :  whom  resist,  steadfast  in  the  faith."  We  should 
be  on  our  guard.  Sensible  of  our  inability  either  to 
watch  or  resist,  we  should  employ  the  Keeper  of 
Israel,  who  slumbers  not  nor  sleeps.  He  has  pro- 
mised to  watch  with,  for,  and  over  his  people. 

7.  There  is  no  wickedness  so  great  but  the  hypo- 
crite can  commit  it,  and  none  so  great  but  the  be- 
liever trembles  lest  he  should  be  guilty  of  it.  Judas 
actually  betrayed  Christ ;  and  the  very  thought  of 
such  dreadful  wickedness  made  the  disciples,  with 
trembling  heart,  and  faultering  lips,  ask.  Lord,  is  it  I } 
We  have  abundant  proof,  in  the  Scripture  and  church 
history^  that  hypocrites  are  capable  of  the  most  en- 
ormous crimes.  Zion  has  suffered  more  from  these 
secret  foes   than  all  her   avowed  enemies  together* 


221 


Real  Christians  fear  the  greatest  wickedness  if  left  to 
themselves.  Though  the  disciples  abhorred  the 
thought  of  betraying  their  Master ;  yet  not  one  of 
them  ventured  to  assert  that  he  was  not  capable  of 
it,  and  only  asked  with  astonishment,  Is  it  I  ?  The 
seed  of  all  sin  is  in  the  believer,  and  he  has  found  it 
begin  to  sprout.  So  often  has  his  heart  deceived 
him,  that  he  believes  it  to  be  deceitful  above  all 
things,  and  desperately  wicked.  Knowing  no  bounds 
to  its  deceitfulness,  he  is  jealous  and  fears  always. 
He  never  hears  Christ  warn  against  the  foulest  sin, 
or  sees  the  hypocrite  guilty  of  it,  but  he  is  afraid 
lest,  if  left  to  himself,  without  momentary  supplies  of 
grace,  and  under  the  power  of  temptation,  he  should 
fall  into  it.  These  considerations  make  him  go 
mourning,  keep  him  diffident,  and  excite  to  watch- 
fulness and  prayer.  Many  perplexed  hours  the  be- 
liever has  from  fear  of  what  he  may  do ;  and  the  very 
thought  of  committing  the  sins  to  which  he  has  been 
tempted,  or  against  which  he  has  been  warned, 
pierces  his  heart,  depresses  his  soul,  and  makes  him 
ready  to  faint. 

8.  It  is  essential  to  true  grace  to  be  jealous ;  but 
the  least  pretension  to  jealousy  in  the  hypocrite  pro- 
ceeds from  decency,  or  some  external  motive.  Every 
person  possessed  of  grace,  in  proportion  to  its  strength 
and  vigour,  is  self-diffident  and  jealous.  When  Christ 
made  the  charge,  John  did  not  suspect  Peter,  nor 
Peter  John;  and  none  of  them  suspected  Judas, 
Instantly  and  without  exception,  the  eleven  cried  out. 
Lord,  is  it  I .''  Most  probably  they  all  cried  so  at  one 
and  the  same  time ;  or,  at  any  rate,  about  such  an 


2)L'l 


alarming  charge,  did  not  wait  the  slow  form  of  regu- 
laritj.  When  Christ  made  such  a  home,  heinous,  and 
direct  charge,  the  eleven  had  not  far  to  seek  for  an 
answer.  From  the  abundance  of  their  hearts  their 
mouths  spake.  Prompted  by  love  to  their  Master, 
an  abhorrence  of  the  crime,  and  a  consciousness  of 
innocence,  they  exclaimed,  "  Lord,  is  it  I  ?"  With 
them  this  question  was  the  spontaneous  burst  of  love, 
fear,  and  every  grace.  Influenced  by  different  mo- 
tives, last  of  all  Judas  dragged  out  "  Master,  is  it  I .'"' 
One  scarcely  knows  how  to  account  for  the  traitor's 
Conduct  when  he  asked  this  question.  As  far  as  they 
knew  their  hearts,  the  eleven  could  not  but  be  con- 
scious that  they  had  neither  thought,  said,  or  done 
any  thing  which  laid  a  foundation  for  such  a  charge. 
It  behooved  him  to  know  the  contrary.  But  studiously 
to  conceal  the  truth,  induced  by  the  example  of  the 
disciples,  and  to  avoid  singularity,  he  stammered  out. 
Master,  is  it  I  ?  The  time  when  he  asked  the  ques- 
tion betrayed  a  consciousness  of  guilt ;  the  manner  of 
asking  it  was  expressive  of  that  effrontery  peculiar  to 
hypocrites ;  and  the  question  itself  was  an  instance  of 
that  contempt  of  Omniscience  which  ruins  the  nomi- 
nal professor.  It  was  a  question  which  he  ought 
never  to  have  asked,  and  which,  in  all  probability,  he 
never  wished  to  be  answered. 

We  shall  only  further  observe,  that  when  Christ'g 
enemies  discover  themselves,  and  desert  and  oppose 
him  and  his  interest,  his  friends  appear,  and  make 
vigorous  exertions  in  his  cause.  If  Judas  betrayed 
want  of  love  to  the  Redeemer,  the  disciples  evinced 
that  theirs  was  genuine  and  strong.    If  he  formed  the 


223 


resolution  of  betraying  him,  they  gave  ample  and 
explicit  testimony  of  unfeigned  love  to  his  person  and 
interest.  Grace  improves  every  opportunity  of  pro- 
moting the  Redeemers  cause,  and  is  peculiarly  active 
when  open  enemies  attack,  and  secret  foes  desert  it. 
We  have  an  instance  of  this  recorded  John  vi.  66 — 
69,  "  From  that  time  many  of  the  disciples  went 
back,  and  walked  no  more  with  him.  Then  said 
Jesus  unto  the  twelve,  Will  ye  also  go  away  ?  Then 
Simon  Peter  answered  him.  Lord,  to  whom  shall  we 
go  ?  thou  hast  the  words  of  eternal  life.  And  we  be- 
lieve, and  are  sure  that  thou  art  that  Christ,  the  Son 
of  the  living  God."  This  was  an  open  confession  of 
Christ  made  directly  by  Peter,  in  which  the  rest 
joined  him,  and  was  occasioned  by  the  apostacy  of 
many  professed  disciples.  Often  grace  in  the  heart, 
like  Israel  in  Egypt,  the  more  it  is  oppressed,  the 
more  it  grows :  and  among  the  many  instances  of 
oppression,  scarcely  is  any  felt  more  severely,  or 
produces  more  immediate  effects,  than  the  treachery 
and  apostacy  of  pretended  friends.  Like  an  army 
fired  with  zeal  for  liberty  and  a  love  to  their  country, 
true  Christians,  enlisted  under  Christ's  banner,  make 
stronger  exertions  in  proportion  to  the  number  and 
malice  of  deserters. 

From  this  part  of  the  subject  we  may  infer, 
1.  That  a  great  sinner  may  be  a  great  professor. 
Judas  made  the  same  profession  with  the  eleven.  A 
high  profession  of  love  to  Christ,  and  superlative  love 
to  sin,  often  dwell  together.  The  Pharisees  made 
high  professions  of  religion,  and  were  inexpressibly 
wicked.     With  peculiar  emphasis  did  Christ  give 


k 


2-24 


them  the  designation  of  a  whited  sepulchre.  The 
monument  or  grave  stone,  beautifully  ornamented, 
pleases  the  beholder,  while  it  covers  the  most  nau- 
seous putrefaction.  Often  the  gifts  and  appearance 
of  the  hypocrite  may  please  others ;  but  could  the 
rottenness  of  his  heart  be  seen,  it  vrould  be  offensive 
and  loathsome,  as  the  putrid  carcass  which  hourly 
feeds  the  worms.  Christ  says  elsewhere,  concerning 
these  hypocrites,  that  they  make  long  prayers,  and 
devour  widows'  houses.  Like  Judas,  many  a  pro- 
fessor has  betrayed  Christ  with  a  kiss. 

2.  Great  grace  may  consist  with  great  fear.  The 
disciples  were  very  gracious  persons;  but  such  an 
alarming  and  home  charge  made  them  tremble,  and 
filled  their  hearts  with  fear,  lest  they  should  prove 
the  traitors.  In  the  history  of  the  saints  a  fear  of 
being  mistaken,  falling  away,  or  giving  offence,  will 
be  found  strongly  characteristic  of  genuine  grace." 
Fear  is  so  descriptive  of  the  real  character  of  the 
true  Christian  that  he  is  often  denominated  by  it,  and 
called  a  fearer  of  the  Lord.  A  filial  and  holy  fear 
keeps  the  Christian  depending  on  Christ  for  strength, 
and  leads  him  to  watchfulness  against  his  enemies, 
and  over  his  own  heart.  Grace  makes  progress  in 
proportion  to  this  fear. 

3.  Of  all  sinners  none  are  more  cherisrhed  by  Satan, 
or  better  fitted  for  promoting  his  interest  than  the 
hypocrite.  When  the  Jews  could  not  prevail  against 
Christ,  a  false  disciple  betrayed  him.  What  befell 
the  head,  has  often  happened  to  his  cause  and  mem- 
bers; a  Judas  has  betrayed  them.  While  Satan 
hates  the  power  of  godliness,  he  has  no  objection  to 


225 


the  form.  Persons  professing  a  form,  but  denying 
the  power,  are  eminently  calculated  to  injure  Christ's 
interest,  and  promote  Satan's.  They  have  better 
access  to  know  how  matters  stand  in  Israel,  and 
Satan  employs  them  as  spies.  Sometimes  he  makes 
the  hypocrite  a  clog  on  the  Lord's  people  to  retard 
them ;  at  other  times  a  pest  to  disturb,  and  sow  dis- 
cord among  them.  Sometimes  he  makes  him  a  great 
discouragement ;  at  other  times  a  great  temptation  to 
the  true  Christian.  The  truth  of  these  things  are 
evident  from  many  passages  in  the  Scriptures.  The 
tares  are  ready  to  choke  the  wheat.  Evil  communi- 
cations corrupt  good  manners.  The  foolish  virgins 
entice  the  wise  to  sleep.  Hypocrites  open  a  large 
field  for  Satan  to  act  in  the  church. 

4.  That  Gospel  hearers  in  the  entry  and  progress 
of  their  profession  should  frequently  inspect  their 
hearts,  and  maintain  a  holy  jealousy  lest  they  be  mis- 
taken. Without  watching  and  keeping  the  heart,  we 
must  be  strangers  at  home.  To  point  out  the  great 
advantages  of  a  holy  jealousy,  the  Scriptures  assert, 
that  blessed  is  the  man  who  feareth  always.  Jealousy- 
leads  the  Christian  to  fix  the  one  eye  upon  God,  and 
the  other  on  his  own  heart  and  conduct.  Thus  "  he 
stands  in  awe  and  sins  not,  but  communes  with  his 
heart ;"  and  "  fears  lest  a  promise  being  lefl  of  enter- 
ins:  into  God's  rest,  he  should  seem  to  come  short  of 
it."  Like  a  trusty  and  vigilant  guard,  jealousy  watches 
at  once  over  the  old  and  new  man ; — over  the  new, 
tb  see  if  he  exists  in  the  heart,  and  prospers : — over 
the  old,  with  his  allies,  to  oppose  their  deceit  and 
violence.  If,  at  any  time,  the  Christian  sleeps,  he 
finds,  in  his  sad  experience,  that  the  watwhful  ad- 

29 


22G 


versary  has  improved  the   opportunity,  and  sowed 
tares. 

5.  That  hypocrisy  must  be  in  a  singular  manner 
odious  to  God.  Such  a  heart  and  conduct  as  Judas 
had  are  directly  contrary  to  that  truth,  in  which  God 
delighteth.  Hypocrisy  betrays  a  great  contempt  of 
God  and  his  perfections.  The  language  of  the 
treacherous  heart  is,  "  The  Lord  shall  not  see ; 
neither  shall  the  God  of  Jacob  regard."  Hypocrisy 
treats  the  omniscient  Jehovah  as  if  he  were  on  a 
level  with  the  idol  gods  of  the  nations,  "  which  are 
silver  and  gold,  the  work  of  men's  hands :  which  have 
mouths,  but  they  speak  not ;  eyes  have  they  but  they 
see  not :  they  have  ears  but  they  hear  not,  &;c." 
Well  did  Isaiah  describe  the  hypocrites,  when  he 
said,  "  This  people  draweth  nigh  unto  me  with  their 
mouth,  and  honour  me  with  their  lips ;  but  their 
hearts  are  far  from  me."  They  deal  with  God  as 
they  durst  not  with  their  fellow-creatures ;  for  which 
they  are  sharply  reproved  by  the  Prophet  Malachi. 
He  charges  them  with  offering  the  blind,  the  lame, 
and  the  sick  for  sacrifice.  Having  emphatically  as- 
serted the  heinousness  of  such  conduct,  he  appeals  to 
them  if  they  could  have  presented  such  offerings  to 
their  governor,  or  if  he  would  have  been  pleased,  or 
accepted  them.  He  charges  them  with  having  a  male 
in  their  flock,  and  vowing  and  sacrificing  unto  the 
Lord  a  corrupt  thing.  Jehovah  himself  addresses 
them.  He  appeals  to  themselves  and  asks,  should  I 
accept  this  of  your  hands  ?  He  curses  such  deceivers, 
and  proclaims  his  own  Majesty  as  infinitely  enough 
to  eradicate  from  the  heart  the  least  thought  that 
such  deception  could  be  pleasing  to  him,  or  that  he 


227 

would  accept  it :  for  "  I  am  a  great  King,  saith  the 
Lord  of  Hosts,  and  my  name  is  dreadful  among  the 
heathen."  Hypocrites  are  the  same  in  every  age. 
They  always  treat  the  King  of  heaven  and  Governor 
of  the  world  as  they  neither  would,  nor  durst  a  fellow- 
worm,  who  is  governor  in  their  native  land.  Wo 
unto  you,  hypocrites ! 

If  communicants  would  desire  to  know  whether 
they  have  betrayed  the  Son  of  man  at  his  table  last 
Sabbath*  or  not,  they  might  attend  to  these  things. 
These  are  the  most  likely  to  have  betrayed  him  who 
have  neither  suspected,  nor  examined  themselves, 
since  they  sat  at  his  table.  Owing  to  custom  and  ex- 
hortation, many  have  a  kind  of  seriousness,  a  super- 
ficial self-examination,  and  a  cursory  review  of  their 
conduct  before  they  communicate;  but,  when  the 
solemn  ordinance  is  over,  they  consider  themselves 
delivered  from  these  exercises  of  course.  This  con- 
duct proves  their  previous  exercise  both  unscriptural 
and  unprofitable ;  and  makes  it  evident  that  they  had 
wrong  views  of  the  sacrament,  and  are  unacquainted 
with  the  power  of  sin  and  devices  of  Satan.  Though 
self-examination,  at  certain  times,  should  be  practised 
with  greater  care  and  punctuality,  yet  it  should  be 
habitual,  as  well  as  actual.  It  is  peculiarly  fit  and 
proper  after  communicating.  After  we  have  been  at 
the  Lord's  table  we  should  review,  and  notice  what 
our  exercises  were.  We  should  observe  our  graces, 
and  see  if  they  have  been  vigorous  or  languid.  We 
should  take  particular  notice  if  we  have  had  any 
comfortable  additions  to  our  attainments.  Frequently 
all  the  benefit  of  solemn   ordinances  is  neither  ob- 

*  Preached  the  Sabbath  immediately  after  the  celebration  of  the  supper. 


228 


tained,  nor  enjoyed  at  the  time  of  communicating; 
and  the  advantage  of  the  ordinance  should  never  end 
with  it.  Inspecting  ourselves  after  such  distinguished 
profession  and  solemn  privilege,  would  tend  to  main- 
tain the  impression  that  God's  vows  are  upon  us,  and 
that  we  have  opened  our  mouths  to  the  Lord.  It 
would  be  eminently  calculated  to  prevent  declension 
and  apostacy.  If  these,  and  such  meditations  and 
exercises,  have  not  been  in  some  degree  familiar  to 
your  minds,  since  you  were  favoured  with  the  solemn 
ordinance,  the  symptoms  are  unfavourable.  The 
Christian  life  is  that  of  a  warrior,  and  wayfaring  man, 
The  supper  furnishes  the  saint  with  armour,  and 
teaches  him  to  wield  it.  It  is  also  a  meal  to 
strengthen  him  for  his  journey. 

We  would  insist  with  the  greater  earnestness  for 
watchfulness  after  communicating,  because  sin  and 
Satan  never  exert  themselves  more  vigorously  than 
after  times  of  special  privileges.  The  hour  and 
power  of  darkness  immediately  succeeded  the  first 
celebration  of  the  supper.  The  great  Head  was  con- 
demned, and  crucified.  Judas  betrayed  and  sold 
him.  Peter  denied  him.  The  rest  forsook  him  and 
fled.  Professing  Christians  are  often  off  their  guard 
after  the  sacrament.  Satan  is  never  more  vigilant. 
Watch  and  be  sober.  Inspect  your  hearts.  Cry  for 
momentary  supplies.  Never  forget  that  he,  and  he 
only,  who  endures  to  the  end  shall  be  saved.  Fight 
the  good  fight  of  faith.  Lay  hold  on  eternal  life. 
Quench  not  the  Spirit.  Despise  not  prophesyings. 
Pray  without  ceasing.  So  doing,  instead  of  coming 
to  such  a  miserable  end  as  Judas,  you  will  have  the 
highest  reason  to  rejoice  evermore. 


SERMON  X. 


MATTHEW  XXVI.  20—25. 


And  when  the  even  was  come,  Jesus  sat  down  with  the 
twelve.  Jlnd  as  they  did  eat,  he  said.  Verily,  I  say  unto 
you,  that  one  of  you  shall  betray  me.  And  they  were  ex- 
ceeding sorrowful,  and  began  every  one  of  them  to  say 
unto  him.  Lord,  is  it  I?  Then  Judas,  ivhich  betrayed 
him,  answered  and  said.  Master,  is  it  I  ?  He  said  unt9 
him.  Thou  hast  said. 

Often  the  clearest  day  ends  in  a  cloudy  and 
stormy  night.  Many,  enjoying  the  richest  privileges, 
and  making  the  purest  profession,  have  cast  the 
Lord's  cords  from  them,  and  apostatized  from  the 
good  cause  they  had  espoused.  Their  lamps,  not 
fed  by  the  oil  of  grace,  are  extinguished  by  the  wind 
of  temptation.  The  naughtiness  of  their  hearts,  long 
latent,  breaks  forth,  and  discovers  their  true  charac- 
ter. We  have  a  striking  instance  of  this  in  Judas. 
Having  long  followed  Christ,  and  professed  an  un- 
feigned attachment  to  his  interest,  at  last  he  betrayed 
him.  The  same  causes  produce  the  same  effects. 
The  dreadful  treachery  and  fatal  end  of  Judas  are 
recorded  to  warn  nominal  professors  to  the  end  of 
time. 


230 


Having  made  some  observations  to  explain  the 
passage,  we  now^  proceed, 

II.  To  inquire  more  particularly  what  brought  Ju- 
das to  such  heinous  iniquity.  On  this  we  observe 
the  following  things. 

1.  He  was  insincere  in  taking  up  his  profession. 
Insincerity  is  the  source  of  many  ills,  and  w  as  his 
radical  error.  At  his  entry,  he  gave  Christ  the  hand 
and  Satan  the  heart.  This  error  is  seldom  rectified. 
It  is  a  critical  period  with  the  sinner  when  he  takes 
up  a  profession  of  Christ.  There  is  commonly  some 
stirring  of  affections.  Then  Christ  does  much  to  win 
the  heart,  and  Satan  makes  strong  exertions  to  retain 
it.  If  he  is  successful  then,  he  is  less  afraid  after- 
ward. He  considers  it  of  the  last  importance  to  his 
cause,  if  he  can  keep  the  sinner  from  being  tho- 
roughly awakened,  and  make  him  settle  on  his  lees. 
If  the  heart  is  not  surrendered  to  Christ  at  the  outset, 
any  little  love  which  the  sinner  appeared  to  have 
soon  w  axes  cold.  A  work  properly  begun  is  well 
advanced  and  half  ended.  This  holds  true  both  with 
the  real  Christian  and  nominal  professor.  The  true 
Christian  in  commencing  a  disciple  of  Christ  has 
given  him  his  whole  heart,  and  the  important  busi- 
ness of  working  out  his  own  salvation  is  greatly  ad- 
vanced. He  is  in  Christ.  To  him  there  is  no  con- 
demnation. He  has  the  Holy  Spirit  in  him.  The 
spiritual  life  is  begun,  and  his  path  is  as  the  shining 
light,  that  shineth  more  and  more  unto  the  perfect 
day.     The   power  of  sin  is  broken,  and  though  it 


231 


should  make  lively  exertions,  it  shall  not  have  do- 
minion. His  enemies  have  got  a  fatal  wound,  and  he 
shall  be  more  than  a  conqueror.  He  is  possessed  of 
grace  which  is  glory  begun,  and  he  shall  appear  be- 
fore God  in  Zion.  On  the  other  hand,  the  hypocrite, 
taking  up  a  profession  with  insincerity,  has  greatly 
advanced  the  interest  of  sin.  In  the  language  of  the 
parable,  Satan  saith  about  such  an  one,  "  I  will  re- 
turn to  my  house  from  whence  I  came  out ;  and  when 
he  is  come,  he  findeth  it  empty,  swept,  and  gar- 
nished. Then  goeth  he  and  taketh  with  himself 
seven  other  spirits  more  wicked  than  himself,  and 
they  enter  in  and  dwell  there :  and  the  last  state  of 
that  man  is  worse  than  the  first."  The  man  who  sets 
to  sea  in  the  Christian  life  without  a  vessel,  com- 
monly goes  to  the  bottom.  But  he  who  embarks  in 
and  with  Christ,  though  storms  should  assail,  though 
he  should  reel  and  stagger,  and  be  at  his  wits'  end, 
shall  certainly  see  the  desired  haven. 

2.  He  was  unprofitable  in  the  progress  of  his  pro- 
fession. Never  had  any  a  fairer  opportunity  to  make 
progress.  He  heard  the  glad  tidings  of  salvation 
spoken  by  the  Lord  himself  He  walked  up  and 
down  in  company  with  the  Saviour  and  salvation. 
He  was  admitted  in  common  w  ith  the  other  disciples 
to  the  places  where  Christ  poured  out  his  heart  to 
his  heavenly  Father.  He  could  not  be  altogether 
ignorant  of  the  Redeemer's  groanings  and  wrestlings, 
his  strong  cries  and  tears.  He  had  the  best  instruc- 
tion, and  the  purest  pattern.  He  heard  the  heavenly 
doctrine  of  the  Saviour,  and  saw  it  exemplified  in  hit 
life. 


232 


Justly  might  Jesus  have  said  concerning  that  trai- 
tor, What  could  I  have  done  more  !  But  instead  of 
reaping  advantage,  or  being  bettered  by  such  privi- 
leges, he  grew  worse  and  worse.  Asp  like,  he  drew 
venom  from  the  finest  flowers,  and  converted  the 
heavenly  manna  into  poison.  While  Christ  turned 
water  into  wine,  Judas  converted  the  wine  and  milk 
of  the  Gospel  into  a  cup  of  destruction.  In  this 
course  he  continued,  till  at  length  he  formed  the 
hellish  design  of  betraying  his  gracious  Master,  and 
executed  it.  All  who  are  unprofitable  under  the 
precious  means  of  grace  are  fast  ripening  for  destruc- 
tion. Sin  is  cherished  and  advances  to  maturity. 
The  Gospel  purely  dispensed  is  never  without  some 
effect.  It  either  kills  or  cures.  Where  it  is  not  the 
savour  of  hfe  unto  life,  it  will  be  the  savour  of  death 
unto  death.  While  the  other  disciples  had  spiritual 
life  cherished  under  the  beams  of  the  Sun  of  righte- 
ousness, and  were  ripening  for  glory,  Judas  cherished 
the  most  deadly  lusts,  and  ripened  for  destruction. 

3.  Under  his  profession,  he  allowed  and  indulged 
a  secret  predominant  lust.  This  was  the  dead  fly 
that  hurt  him.  They  who  name  the  name  of  Christ 
should  depart  from  iniquity.  Like  Nathanael,  they 
should  be  free  from  allowed  guile.  An  honest  profes- 
sion is  incompatible  with  the  wilful  indulgence  of 
any  sin.  While  other  crimes  destroy  their  hundreds, 
a  predominant  lust  indulged  ruins  its  thousands.  In 
vain  do  men  wait  at  the  posts  of  wisdom's  doors, 
while  any  sin  is  cherished  in  the  heart.  It  grows 
worse  by  restraint,  and  gathers  strength  from  the 
©utward  opposition;  but  will  at  last  break  out.   Judas 


233 


had  a  covetous  heart ;  and  the  indulgence  of  this 
evil  and  idolatrous  principle  proved  fatal  to  him  in 
the  end. 

4.  He  entered  into  temptation.  This  is  most  dan- 
gerous for  a  professed  disciple  of  Christ.  It  is  much 
easier  to  enter  into  temptation  than  get  out  of  it. 
Nothing  can  be  more  hazardous  than  to  tamper  with 
sin.  Judas's  covetous  heart  was  always  meditating 
mischief,  and  devising  every  method  to  gratify  itself. 
So  violent  was  the  principle  of  avarice  that  no  mode 
of  gratification  seemed  too  gross.  He  said  to  the 
chief  priests,  "  What  will  ye  give  me,  and  I  will  de- 
liver him  unto  you?"  This  was  a  question  which 
he  should  never  have  asked.  The  thought  of  selling 
his  Master  for  money  never  should  have  entered  his 
mind;  or  if  it  did,  it  should  have  been  immediately 
rejected  with  the  greatest  indignation.  Had  he 
sought  an  hundred  times  more  than  he  did,  the  chief 
priests  would  have  cheerfully  given  it.  Their  malice 
was  equal  to  his  covetousness ;  and  both  were  insa- 
tiable. We  may  easily  conceive  what  they  would 
have  given  to  Judas,  if  we  consider  their  cursed  libe- 
rality to  the  watch  which  guarded  the  sepulchre. 
We  are  told,  Matth.  xxviii.  11,  12,  that  when  the 
guard  showed  unto  the  chief  priests  all  the  thin'gs 
that  were  done,  who  being  assembled  with  the 
elders,  took  counsel,  and  gave  large  money  unto  the 
soldiers  to  bribe  them  to  say  that  his  disciples  came 
by  night,  and  stole  him  away  while  they  slept.  This 
money  is  not  specified,  but  it  is  expressly  called  a 
large  quantity.     From  their  conduct  in  this  instance, 

30  . 


334 


we  are  sure  that  however  high  Judas  had  made  his 
terms,  they  would  have  heartily  agreed  to  them,  and 
finished  the  hellish  bargain. 

The  dangerous  consequences  of  entering  into  temp- 
tation are  inconceivable,  and  almost  innumerable. 
The  Lord  is  provoked,  and  Satan  encouraged ;  the 
mind  is  blinded,  and  the  heart  ensnared ;  sin  is 
strengthened,  and  a  temporary  vail  drawn  over  the 
fatal  effects.  While  Judas  is  a  signal  instance  of  the 
danger  of  entering  into  temptation,  Gehazi  is  another. 
The  love  of  money  is  the  root  of  all  evil.  It  hurried 
him  on  till  the  leprosy,  which  Jordan  lately  washed 
away  from  the  Syrian,  "  cleaved  to  him  and  his  seed 
for  ever ;  and  he  went  out  from  Elisha's  presence  a 
leper  as  white  as  snow."  In  believers  too,  who  have 
the  root  of  the  matter  in  them,  we  see  the  danger  of 
entering  into  temptation.  David  got  his  bones  broke ; 
and  Peter  entering  into  the  high  priest's  hall,  denied 
his  Master.  With  amazing  propriety  did  Christ 
teach  his  disciples  to  conclude  their  petitions  to 
their  heavenly  Father,  with  this  important  address, 
"  and  lead  us  not  into  temptation,  but  deliver  us  from 
evil." 

5.  He  was  awfully  hardened.  We  can  never 
enough  wonder  at  the  hardness  of  his  heart.  It  was 
surely  hard  as  the  nether  millstone.  He  would  have 
appeared  hardened  enough  had  he  been  only  in  com- 
pany with  Christ  once  or  twice,  and  then  betrayed 
him ;  but  how  shocking  to  have  attended  him  all  the 
time  of  his  public  ministry,  and  sell  him  for  thirty 
pieces  of  silver!     It  was  wicked  beyond  conception 


235 


to  betray  one  whom  he  had  often  witnessed  making 
the  bhnd  to  see,  the  lame  to  walk,  and  the  dead  to 
arise !  How  could  he  forget  that  the  winds  and  the 
waves  obeyed  him ;  that  the  devils  were  subject  to 
him,  and  were  dispossessed  at  his  pleasure !  How 
could  he  be  unmindful  that  at  different  times,  a  few 
loaves  were  so  multiplied  as  to  feed  thousands  !  How 
could  he  dare  to  form  the  plot  in  his  heart,  and  once 
think  to  conceal  it  from  his  Master,  who  had  given 
so  many  evidences  that  thoughts  and  words  were 
equally  intelligible  unto  him  !  But,  though  Judas  had 
never  had  another  proof  of  Christ's  omniscience,  the 
warning  given  him  in  the  text  was  conclusive.  His 
treacherous  plot  till  then  was  a  profound  secret.  He 
had  never  revealed  it  to  a  single  person.  None  en- 
tertained the  least  suspicion  of  him.  But  Christ  gave 
him  satisfying  evidence  that  he  knew  all  that  was  in 
his  heart.  To  hear  his  Master  announce  before  all 
the  disciples  that  one  of  them  would  betray  him — to 
be  an  eye-witness  of  that  great  sorrow  which  filled 
the  hearts  of  the  eleven — to  be  conscious  that  the 
charge  was  just,  and  that  his  heart  had  devised  the 
plot — to  persist  in  it  without  the  least  remorse, 
evinces  an  hardness  of  heart  inconceivable,  and,  if 
we  had  not  the  best  testimony,  almost  incredible ! 
One  would  have  thought  that  the  very  discovering 
his  design  would  have  prevented  his  persisting,  and 
that  his  being  warned  at  a  love-feast  would  have 
made  him  abandon  it  with  abhorrence.  But,  as  all 
things  respecting  duty  or  trial,  are  possible  to  him 
that  believeth ;  all  things  in  the  way  of  sinning  seem 


230 


possible  to  him  that  believeth  not.  Nothing  is  too 
criminal  or  atrocious  for  the  heart  of  a  treacherous 
hypocrite  and  malignant  apostate.  What  will  not  sin 
do  when  left  to  itself,  and  the  influence  of  the  devil ! 
What  a  wretch  must  the  traitor  have  been,  when 
neither  the  unparalleled  kindness  of  his  Master,  nor 
the  awful  wrath  which  he  incurred  by  such  conduct, 
in  the  least  affected  his  heart,  nor  made  him  change 
his  purpose  !  While  his  connexion  with  Christ,  his 
distinguished  office,  and  peculiar  privileges  aggra- 
vated his  guilt;  they  rendered  the  Redeemer's  suf- 
ferings more  exquisite,  as  he  had  long  before  foretold, 
when  he  said,  Psal.  Iv.  12 — 14,  "  P^or  it  was  not  an 
enemy  that  reproached  me,  then  I  could  have  borne 
it ;  neither  was  it  he  that  hated  me,  that  did  magnify 
himself  against  me,  then  I  would  have  hid  myself  from 
him :  but  it  m  as  thou,  a  man,  mine  equal,  my  guide, 
and  mine  acquaintance :  we  took  sweet  counsel 
together,  and  walked  unto  the  house  of  God  in  com- 
pany." 

Surely  hardness  of  heart  was  brought  to  the  highest 
pitch  in  Judas.  His  heart  was  obstinate,  his  neck  was 
an  iron  sinew,  and  his  brow  brass :  or  if  any  thing 
can  be  more  inflexible  than  these  metals,  his  heart 
was  as  an  adamant  stone.  When  we  consider  his 
sin  and  his  end,  never  were  these  words  of  the  wise 
man  more  signally  verified  or  better  applied,  "  He 
that  hardeneth  his  heart  shall  fall  into  mischief" 

This  hardness  is  not  brought  to  such  a  degree  all 
at  once.  The  natural  obduracy  of  the  heart  makes 
great  progress  under  the  Gospel;  and  when  hypo- 


237 


crites  have  long  abused  their  privileges,  God,  after 
long  waiting  and  much  pains,  often  gives  them  up  to 
judicial  hardness.  There  cannot  be  a  more  awful 
situation  than  this  out  of  hell.  Then  sinners  are 
filled  with  their  own  ways,  and  walk  in  the  counsel 
of  their  own  heart.  God,  long  tempted  and  provoked, 
lets  them  alone,  and  often  swears  in  his  wrath  that 
they  shall  not  enter  into  his  rest.  All  who  make  a 
profession  of  religion  should  guard  against  the  least 
beginnings  of  hardness  of  heart,  and  above  all,  they 
should  seek  with  unremitting  ardour  the  accomplish- 
ment of  that  precious  promise,  Ezek.  xxxvi.  26,  27, 
"  A  new  heart  also  will  I  give  you,  and  a  new  spirit 
will  I  put  M  ithin  you :  and  I  will  take  away  the  stony 
heart  out  of  your  flesh,  and  I  will  give  you  an  heart  of 
flesh :  and  I  will  put  my  Spirit  within  you,  and  cause 
you  to  walk  in  my  statutes,  and  ye  shall  keep  my 
judgments  and  do  them:  and  ye  shall  be  my  people, 
and  I  will  be  your  God." 

6.  Judas  parted  with  his  Master  and  profession  for 
a  thing  of  nought.  The  want  of  any  due  proportion 
between  the  article  parted  with,  and  the  value 
received  greatly  aggravates  the  guilt.  A  man  makes 
a  poor  bargain  who  gives  his  soul  in  exchange  for 
the  whole  world,  but  a  poorer  still  when  he  parts 
with  it  for  thirty  pieces  of  silver.  Had  Judas  lived 
to  enjoy  his  money,  it  would  have  |jone  but  a  small 
length,  and  soon  been  expended.  When  he  returned 
it  under  the  power  of  strong  conviction,  and  fastened 
the  halter  about  his  neck ;  it  was  of  no  use  at  all.  So 
it  will  be  with   all  who  throw  up  their  profession. 


238 


Whatever  advantages  may  apparently  accrue  to 
them,  the  curse  of  God  is  on  their  basket  and  store 
as  long  as  they  live ;  and  at  the  hour  of  death,  their 
supposed  advantages  will  be  of  no  avail  at  all.  In 
the  wretched  course  of  parting  with  the  blessing  for 
a  thing  of  nought,  Esau  went  before  Judas,  and  set 
him  an  example ;  and  thousands  have  followed  him. 
It  would  be  well  if  Gospel  hearers  would  count  the 
cost  before  they  take  up  a  profession ;  and,  when 
about  to  cast  it  ofi^  they  should  carefully  consider  if 
there  is  any  proportion  between  it  and  the  tempta- 
tion. They  should  weigh  matters  in  the  balance  of 
the  sanctuary. 

7.  During  the  whole  of  his  profession  unbelief 
reigned  in  his  heart.  He  neither  believed,  nor  was 
affected  with  his  lost  situation  by  nature.  The  Divine 
testimony  in  the  Scriptures  was  discredited  and  dis- 
regarded. Salvation  from  the  guilt  and  power  of  sin 
he  never  sought.  Christ  as  the  sent  of  God  and 
Saviour  of  sinners  he  never  implored.  The  Divine 
testimony  about  Christ  in  the  Scriptures,  and  Christ's 
about  himself,  he  entirely  rejected.  Eternal  concerns 
were  never  the  chief  object.  Duties  were  super- 
ficially performed,  and  he  had  no  complacency  of 
heart  in  them.  In  his  whole  conduct  he  was  actuated 
by  sinister  motives.  Unbelief  in  its  full  and  unbroken 
power  added  strength  to  every  part  of  the  body  of 
sin,  and  invigorated  the  old  man.  Present  and  seen 
objects  had  more  influence  on  his  heart,  than  the 
great  unseen  objects  exhibited  in  the  promises.  What 
Peter  said  in  hurry,  confusion,  and  without  thought. 


239 


with  some  variation,  expressed  the  habitual  language 
of  Judas's  heart,  Depart  from  me,  O  Lord,  for  I 
desire  to  be  a  sinful  man.  Powerful  as  the  prin- 
ciple of  covetousness  was,  without  unbelief,  it  could 
neither  have  led  him  to  betray  his  Master,  or  murder 
himself 

We  only  add,  that  he  actually  betrayed  his  Master, 
He  had  not  that  knowledge  of  Christ  which  is  neces- 
sary to  a  believing  on  him  for  salvation ;  but  he  had 
enough  to  enable  him  to  betray  him.  He  was  so  little 
acquainted  with  his  real  worth  and  true  character, 
as  made  him  prefer  every  other  object  to  Christ. 
Unconcerned  about  his  own  salvation,  and  destitute 
of  love  to  the  Saviour,  he  proceeded  the  awful  length 
of  betraying  him.  While  in  this  world,  we  have  but 
faint  ideas  how  any  sinner,  who  has  heard  the  Gos- 
pel, can  meet  Christ,  and  appear  at  his  judgment- 
seat  :  but  how  Judas  could  appear  before  him,  and 
so  soon  after  he  betrayed  him,  surpasses  all  concep- 
tion !  To  the  believing  mind  it  opens  a  scene  at 
once  tremendous  and  pleasing,  awful  and  delightful, 
— to  figure  the  chief  priests  and  scribes,  Pilate  and 
Herod,  Judas  and  his  band,  the  Sanhedrim  and 
soldiers,  and  the  whole  group  of  enemies  standing  at 
the  tribunal  of  that  Person  whom  a  little  ago  they 
summoned,  and  maltreated,  condemned  and  cruci- 
fied between  two  malefactors. 

Did  it  enter  into  our  plan,  it  might  be  both  pleasing 
and  profitable  to  contrast  the  conduct  of  the  eleven 
with  that  of  Judas.  In  them  we  would  find  faith  a 
prevailing  principle.     It  made  them  cleave  to  their 


240 

Master,  and  continue  with  him  in  his  temptations.  It 
opened  their  hearts  to  attend  to  his  precious  instruc- 
tions, and,  though  not  so  strong  as  it  should  have 
been,  filled  them  with  good  hope  of  a  comfortable 
issue  to  his  trials  and  theirs,  though  they  knew  not 
how.  We  would  discover  in  them  unfeigned  love  to 
their  Master.  They  trembled  at  the  thought  of  his 
suflfering,  but  unspeakably  more  at  the  thought  of 
being  active  or  instrumental  in  betraying  him.  Greatly 
ignorant  of  the  design  and  end  of  his  death,  they 
would  rather  have  heard  of  their  own  sufferings  than 
his,  and  rather  endured  death  than  witnessed  his 
crucifixion.  Instead  of  indulging  lust  in  the  heart, 
and  seeking  opportunities  of  gratifying  it,  they  were 
filled  with  the  most  bitter  and  genuine  sorrow  for  sin. 
Their  grief  flowed  from  the  best  principle.  They 
hated  sin  as  against  their  Master;  and  what  disho- 
noured or  injured  him,  greatly  wounded  their  hearts. 
It  is  justly  reckoned  an  evidence  of  genuine  sorrow 
when  it  flows,  not  from  views  of  the  danger  of  sin  as 
destroying  the  soul ;  but  from  the  evil  of  it  as  dishon- 
ouring to  the  Saviour.  The  disciples  evidenced  much 
self-diffidence^  and  some  sense  of  the  unknown  mystery 
of  iniquity  in  their  hearts.  Asking,  "  Lord,  is  it  I  ?" 
was  a  frank  acknowledgment  that  they  had  not  seen 
to  the  bottom  of  that  sin  which  was  within  them. 
Unlike  the  self-applauding  spirit  of  the  hypocrite, 
they  preferred  every  one  the  other  to  himself  In- 
stead of  that  suspicious  and  censorious  temper  cha- 
racteristic of  nominal  professors,  they  had  great 
charity  for  one  another,  and  of  that  genuine  kind  which 


241 


thinketh  no  evil.  In  place  of  that  hardness  of  hear! 
which  ruined  the  traitor,  their  hearts  were  soft^  sus- 
ceptible of  impressions,  and  melted  immediately  at 
the  intimation  of  such  a  charge  as  their  Master  being 
betrayed  by  a  disciple.  Their  hearts  to  intimations 
of  this  kind  were  as  wax  before  the  fire.  They  had 
followed  Christ,  and  professed  him  with  that  truth 
and  sincerity  in  the  inward  part  in  which  he  delights. 
They  were  bettered  and  greatly  improved  by  the 
advantage  of  being  with  him,  and  had  made  con- 
siderable progress  since  their  first  acquaintance.  In- 
stead of  rushing  deliberately  into  temptation,  the 
first  hint  of  danger  was  sufficient  alarm,  and  stirred 
up  all  that  was  within  them  to  watch  and  guard 
against  it. 

We  now  go  on,  as  was  proposed,  to  the  next  thing 
in  the  method,  which  was, 

III.  To  open  up  Christ's  conduct  on  this  memor- 
able occasion. 

One  scarcely  knows  whether  the  conduct  of  the 
Redeemer,  or  that  of  the  traitor  is  most  astonishing. 
— the  one  for  a  superabundance  of  patience,  and  the 
other  for  the  consummation  of  iniquity.  There  are 
two  mysteries  which  occupy  the  believer's  attention 
while  here,  and  will  find  him  employ  to  all  eternity, 
namely,  the  mysteries  of  grace  and  corruption. 

1.  Christ  dealt  plainly  with  Judas.  He  did  not 
merely  insinuate  that  he  knew  or  suspected  his  wicked 
intentions,  but  told  him  explicitly.     Dreadful  as  the 

31 


242 


charge  was,  Christ  brought  it  home,  and  said.  Thou 
art  the  man.  In  terms  the  most  imequivocal,  he 
warned  him  of  the  sin,  and  set  the  danger  before  him. 
Thus  in  verse  24  he  addressed  him  in  the  following 
alarming  language,  "  The  Son  of  man  goeth,  as  it  is 
written  of  him :  but  wo  unto  that  man  by  whom  the 
Son  of  man  is  betrayed :  it  had  been  good  for  that 
man  if  he  had  not  been  born."  This  stripped  Judas 
of  every  excuse,  and  rendered  his  wickedness  still 
more  aggravated.  But  in  spite  of  the  plainest  warn- 
ings, he  persisted  in  his  execrable  purpose.  Though 
sinners  are  inattentive,  or  will  not  believe  it,  Christ 
gives  them  the  plainest  warning  in  his  word  and  ordi- 
nances, and  brings  it  home  to  their  consciences  by  his 
Spirit.  Though  they  stifle  convictions,  their  con- 
sciences accuse  them,  and  forewarn  them  of  their 
danger.  But  should  they  slight  these  admonitions 
and  reproofs,  they  shall  know  hereafter.  Christ's 
plain  dealing  with  Judas  is  recorded  as  a  warning  to 
all  professors,  and  places  the  danger  of  hypocrisy 
and  apostacy  in  the  most  conspicuous  light.  To  de- 
clining churches  the  Lord  says,  Go  to  Shiloh.  To 
insincere  and  hard-hearted  professors,  he  virtually 
says.  Go  to  Judas. 

2.  On  this  occasion  Christ  displayed  singular  love 
and  affection  to  his  disciples.  He  was  about  to  suffer. 
The  prospect  of  his  death  was  a  heavy  trial  to  them. 
What  he  said  to  Judas  removed  a  signal  stumbling- 
block  out  of  their  way.  It  could  scarcely  have  failed 
to  have  offended  them  and  others,  that  an  apostle,  so 
long  in  his  company,  and  eyewitness  of  his  mighty 


I 


24S 


deeds,  had  no  higher  esteem  of  him,  than  sell  him  to 
his  greatest  enemies.  It  was  almost  enough  to  have 
shaken  them  and  others  to  the  centre.  But  when 
Christ  could,  and  actually  did  foretell  that  it  would 
be  so,  his  prediction  was  mightily  calculated  to  pre- 
vent the  bad  effects.  The  disciples  were  forewarned 
in  the  prophecies  of  the  Old  Testament  that  it  would 
happen.  ,  There  it  is  said,  "  Yea,  mine  own  familiar 
friend  in  whom  I  trusted,  who  did  eat  of  my  bread, 
hath  lifted  up  his  heel  against  me."  The  cixth  Psalm 
foretells,  in  the  most  glowing  and  affecting  language, 
the  character,  and  conduct,  and  doom  of  Judas. 
But  the  minds  of  the  disciples  were  dark,  and  they 
did  not  understand  the  Scriptures.  But  when  the 
F  traitor  actually  came  with  his  band,  the  disciples 
b^  would    instantly  recollect   the   kind    warning  which 


f! 


their  Master  gave  tlicm. 

3.  Jesus  of  Nazareth  gave  a  satisfying  proof  that, 
though  about  to  suffer,  he  was  the  true  God,  and  the 
promised  Messiah.  That  he  should  be  betrayed,  and 
especially  by  one  of  themselves,  was  an  absolute 
secret  to  the  disciples.  When  Christ  told  the  wicked 
device  of  Judas,  and  he  did  not  deny  it,  the  predic- 
tion, and  especially  when  fulfilled  by  the  traitor, 
would  prove  a  strong  confirmation  to  the  faith  of  the 
disciples,  in  the  omniscience  of  Christ.  If  not  ren- 
dered stupid  through  confusion,  they  could  scarcely 
fail  to  argue  thus :  Whatever  our  Master  may  suflfer, 
he  knows  the  thouglits  and  intents  of  the  heart. 
They  had  many  former  evidences  of  this;  but  through 
unbelief  and  vexation  of  spirit  they  were  unable  in 


244 


the  very  time  to  make  a  proper  improvement  of  them. 
After  his  resurrection  matters  assumed  a  different 
aspect.  Then  from  this  and  other  instances,  they 
were  abundantly  satisfied  that  he  was  the  searcher 
of  the  hearts,  and  trier  of  the  reins  of  the  children  of 
men;  and  that  all  things  were  naked  and  open  to 
his  eyes. 

Satisfied  that  their  Master  was  omniscient,  they 
could  not  hesitate  about  the  justness  and  propriety 
of  his  claims  to  Messiahship.  Divinity  and  humanity 
were  foretold  as  what  were  essential  to  his  character, 
and  would  be  united  in  his  person.  These  extremes 
never  met  in  another.  A  further  acquaintance  with 
the  Scriptures  would  convince  them  that  the  true 
Messiah  was  to  suffer  and  be  cut  off,  though  not  for 
himself.  When  their  hearts  were  opened  to  under- 
stand the  Lord's  word  more  fully,  they  had  not  the 
least  reason  to  doubt  that  their  Master  was  the  true 
Messiah.  He  exactly  answered  to  the  prophecies, 
and  corresponded  to  the  types ;  and  his  works  pro- 
claimed him  to  be  God.  Justly  was  he  called  Em- 
manuel— God  in  our  nature. 

4.  He  gave  full  proof  and  indubitable  evidence 
that  his  sufferings  were  voluntary.  Every  man,  pos- 
sessed of  a  moderate  share  of  wisdom,  if  he  knew 
that  his  enemies  had  formed  a  malicious  design 
against  his  life,  would  prevent  the  execution  of  it,  if 
he  could.  He  would  either  try  to  render  their  plot 
abortive,  or  make  his  escape.  At  other  times,  when 
his  enemies  sought  to  slay  him,  Christ  went  away, 
assigning  as  his  reason  that  his  hour  was  not  yet 


245 


come.  His  hour  was  now  come,  and  he  did  not 
shrink.  Instead  of  endeavouring  to  defeat  the  design 
of  his  enemies,  he  said  to  the  traitor,  "  What  thou 
doest  do  quickly ;"  and  to  his  disciples,  "  As  the 
Father  gave  me  commandment  even  so  I  do :  Arise, 
let  us  go  hence :"  and  he  went  out  and  met  the 
cursed  band.  How  glorious  does  the  Redeemer  ap- 
pear that  night !  Instead  of  shifting,  he  prepared 
himself  for  the  bloody  scene.  He  preached  that 
precious  discourse,  John  xiv.,  &;c.  to  comfort  and 
solace  his  disciples ;  and  sent  up  that  prayer,  chap, 
xvii.  that  their  hope  and  trust  might  be  in  God.  He 
abrogated  the  passover,  and  instituted  the  Supper. 
The  one  was  celebrated  for  the  last  time  by  him  and 
his  disciples,  and  the  other  for  the  first.  He  did  all 
this  with  the  greatest  composure.  When  the  traitor 
actually  came,  instead  of  attempting  to  make  his 
escape,  he  said,  "  I  have  told  you  that  I  am  he,  if 
therefore  ye  seek  me,  let  these  go  their  way."  Often 
did  he  assert  that  his  sufferings  were  voluntary.  He 
said,  "  I  lay  down  my  life  for  the  sheep."  And  again, 
"  Therefore  doth  my  Father  love  me,  because  I  lay 
down  my  life,  that  I  might  take  it  again.  No  man 
taketh  it  from  me,  but  I  lay  it  down  of  myself  I 
have  power  to  lay  it  down,  and  I  have  power  to  take 
it  again."  If  his  sufferings  had  not  been  voluntary, 
they  could  neither  have  been  acceptable  to  his 
Father,  satisfactory  to  Divine  justice,  nor  meritorious 
of  eternal  life.  But  of  his  own  will  he  laid  his  life 
down ;  and  when  his  gracious  purpose  was  accom- 
plished he  took  it  again. 


246 


5.  He  gave  full  proof  that  it  is  vain  for  his  enemies 
to  indulge  the  least  thought  that  they  can  conceal: 
their  sin  from  him.     The  thickest  cloak  the  hypocrite 
can  put  on  is  too  thin  to  hide  the  heart  from  those 
eyes  which  are  as  a  flame  of  fire.     Well  could  Judas 
deceive  the  disciples.     They  suspected  themselves. 
They  did  not  entertain  the  least  suspicion  of  him. 
But  he  could  not  deceive  Christ.     The  Redeemer 
could  well  say  with  him  to  whom  he  had  imparted  a 
prophetic  spirit,  "  Went  not  mine  heart  with  thee" 
in  every  stage  of  thine  atrocious  crime?     All  who 
profess  to  believe  that  there  is  a  God,  affect  to  be- 
lieve that  he  is  omniscient ;  but  how  superficial  are 
the  impressions  produced  on  their  minds  by  this  con- 
sideration.    They  are  neither  deterred  from  sin,  nor 
allured  to  duty.     As  God  now  knows  the  secrets  of 
all  hearts,  sooner  or  later  he  will  give  certain  evi- 
dence that  there  is  not  a  thought,  "  but  he  knoweth 
it  altogether."      The  cxxxixth  Psalm  deserves  the 
serious   consideration  both   of  Christ's   friends   and 
enemies.     There  David  speaks  in  a  very  affecting 
manner  respecting  the  omniscience  of  God.     Could 
the  hypocrite  or  other  sinners  act  in  the  manner  they 
do,  if  they  were  impressed  with  the  omniscience  of 
the  Redeemer  ?     An  habitual  impression  that  God  is 
witness  to,  and  well  acquainted  with,  every  thought 
that  passes  in  the  heart,  would  be  calculated  to  pro- 
duce the  happiest  effects.     But  what  shall  we  say  ? 
Christ  told  Judas  that  he  knew  the  device  of  his 
heart ;  and  Judas,  though  well  warned,  waxed  worse 
and  worse ;    and   betrayed  him.     The  devil  firmly 


247 


believes  that  God  knows  all  his  thoughts ;  and  though 
he  trembles,  his  malice  is  unrelenting,  and'  his  assi- 
duity in  sinning  is  unremitting !  Though  he  knows 
that  God  sees  him  every  moment,  he  never,  for  the 
shortest  space,  desists  from  sinning — no,  not  though 
his  chains  hourly  put  him  in  mind  that  he  will  be 
called  to  an  account,  and  receive  everlasting  punish- 
ment !  Sinners  are  of  their  father  the  devil.  Pos- 
sessed of  the  same  image,  and  actuated  by  the  same 
spirit,  they  do  his  works.  Ah  sin,  what  a  thing  art 
thou  !  Will  neither  the  inspecting  eye  of  Jehovah, 
nor  his  mighty  arm  lifted  up  in  his  threatenings,  nor 
hell  fire,  and  chains  of  darkness,  stop  thy  mad  career, 
and  deter  thee  from  rushing  on  the  thick  bosses  of 
God's  buckler  ?  Will  nothing  stop  thy  rapid  torrent 
or  change  thy  wandering  course  ?  Nothing — but  the 
urace  and  love  of  that  Redeemer  whom  Judas  be- 
trayed. 

6.  On  this  occasion  the  Redeemer  exercised  and 
displayed  infinite  patience.  We  can  never  enough 
admire  his  long-suffering  in  allowing  such  a  per- 
fidious wretch  and  monster  of  iniquity  to  sit  at  the 
table  with  him  and  his  disciples,  and  warn  him  with 
such  mildness  of  his  treacherous  design.  To  think 
that  the  Saviour,  within  a  few  hours  of  his  condem- 
nation and  being  crucified  in  the  room  of  sinners, 
should  allow  the  traitor  to  sit  and  eat  with  him  at  a 
sacred  feast,  fills  the  heart  with  astonisliment !  But 
such  is  his  patience  that  we  have  similar  wonders 
every  day.     Christ  has  now  died.     He  is  set  forth  a 


248 


propitiation  in  his  blood.  All  his  merit  is  made  over 
to  sinners  in  the  Gospel.  Though  invited  and  urged 
to  receive  him,  sinners  always  reject,  and  often  betray 
him.  In  this  aggravated  conduct,  Christ  is  as  really 
present  with  them  as  he  was  with  Judas.  As  the 
God  in  whom  they  live,  he  supports  them  in  the  very 
act  of  refusing  him.  How  shall  we  account  for  such 
long-suffering  and  patience?  While  the  whole 
creation  could  give  no  satisfying  answer  to  this  ques- 
tion, the  Redeemer  himself  has  done  it  in  the  follow- 
ing words,  "  I  will  not  execute  the  fierceness  of 
mine  anger,  for  I  am  God  and  not  maw,  the  Holy  One 
in  the  midst  of  thee.  For  I  am  the  Lord,  I  change 
not ;  therefore  ye  the  sons  of  Jacob  are  not  con- 
sumed." Indeed  the  conduct  of  hypocrites  and  other 
sinners  would  soon  exhaust  any  patience,  but  that 
which  is  Divine.  It  too  has  a  period.  The  Lord  will 
neither  bear,  nor  strive  always  with  his  enemies,  and 
^hen  his  long-suffering  is  exhausted  and  comes  to  an 
end,  his  wrath  will  begin  to  burn !  And  when  will 
this  burning  come  to  an  end  ! 

Having  already,  as  you  will  recollect,  applied  this 
subject  at  considerable  length,  we  shall  only  subjoin 
a  very  few  sentences. 

What  has  been  offered  from  this  text  shows  us  that 
we  are  in  great  danger  of  deception.  Whether  Judas 
deceived  himself  or  not,  he  deceived  such  as  knew 
him.  To  be  deceived  in  matters  of  eternal  moment 
is  awful  beyond  expression.  We  should  compare 
ourselves  frequently  and  habitually  with  the  Lord's 


249 


word.  The  law  and  the  testimony  are  the  true  cri- 
terion. There  we  have  the  character  and  conversa- 
tion of  the  saints.  If  we  have  an  account  of  their 
failures,  their  repentance  is  also  recorded.  The 
genuine  operations  of  the  new  man  are  marked  with 
infinite  wisdom  and  propriety.  They  are  written  for 
our  learning.  We  should  search  the  Scriptures,  and 
compare  our  hearts  and  lives  with  them. 

Aiming  at  searching  ourselves  with  the  strictest 
scrutiny,  we  should  put  the  work  into  God's  hand. 
He  has  promised  to  work  all  our  works  in  and  for  us. 
With  David  the  saints  have  often  employed  him  to 
search  their  hearts,  saying,  "  Search  me,  O  God,  and 
know  my  heart ;  try  me,  and  know  my  thoughts ; 
and  see  if  there  be  any  wicked  way  in  me,  and  lead 
me  in  the  way  everlasting."  God  cannot  be  de- 
ceived, and  he  will  not  deceive  us.  Above  all,  we 
should  close  with  Christ  by  faith.  Doing  this  at  first 
is  the  radical  cure  of  hypocrisy,  and  the  renewed 
actings  of  faith  prevent  its  increase,  and  gradually 
banish  it  from  the  heart. 

I  persuade  myself  you  would  not  wish  to  come  to 
Judas's  end.  Beware  of  his  beginning.  Consider  all 
the  steps  which  led  him  on,  and  avoid  them.  Enter 
not  into  the  way  of  the  wicked.  Their  way  goes 
down  to  the  chambers  of  death,  and  leads  to  hell 
beneath. 

You  who  have  communicated  for  the  first  time 
should  not  be  strangers  to  your  own  hearts.  You 
have  been   already   warned,   that  if  professors  ara 

32 


250 


hypocritical  at  their  entry,  and  give  not  Christ  their 
hearts,  it  is  an  hundred  to  one  if  ever  they  do  it. 
Remember  Judas.  I  know  you  were  in  some  measure 
dihgent  before  communicating.  Continue.  There 
could  not  be  a  worse  sign  than  if  you  slackened  your 
diligence  after  it.  You  should  all  consider.  I  have 
spoken  to  your  ears.  God  alone  can  speak  to  your 
hearts ;  and  to  his  grace  and  mercy  I  commend  you. 


j^^^^ 

1 


I 


SERMON  XI. 


MALACHI  III.  17. 


.And  they  shall  be  mine,  saith  the  Lord  of  hosts,  in  thai  day 
when  I  make  up  my  jewels. 

X  HE  Lord  has  always  had  a  special  people  dis- 
tinguished from  the  rest  of  the  world,  and  he  consi- 
ders them  as  his  peculiar  treasure.  They  seldom 
have  any  thing  about  them  to  catch  the  attention,  or 
raise  the  admiration  of  the  men  of  the  world;  but 
there  is  something  in  their  maxims  and  practice 
which,  though  unjustly,  provokes  their  contempt  and 
malevolence.  While  despised  by  the  men  of  the 
world,  they  are  dear  in  God's  esteem.  He  loved  them 
with  an  everlasting  love,  and  he  loves  them  to  the 
end.  He  loves  both  in  word  and  deed.  So  great  is 
his  love  that  words  cannot  be  found  to  eit press  it.  It 
passes  all  knowledge,  and  has  a  breadth  and  length, 
a  depth  and  height,  which  are  incomprehensible.  To 
declare  his  love,  the  Lord  uses  names  expressive  of 
the  most  tender  and  endearing  affection,  and  heaps 
them  upon  one  another.  He  calls  them  spouse, 
friends,  children,  brethren,  and  peculiar  treasure. 
He  loves  also  in  deed.  He  performs  many  actions  to 
and  for  his  people,  whicli  evidence  that  his  love  is 


252 


equal,  if  not  superior,  to  his  declarations  of  it.  He 
chose  them  from  all  eternity,  and  Christ  was  estab- 
lished their  surety.  At  an  early  period  he  revealed 
his  purpose  of  love  in  his  word,  and  opened  up  the 
great  plan  of  salvation.  In  effectual  calling  he  reveals 
his  Son  in  their  hearts.  From  that  day  till  they  are 
brought  home  to  glory,  he  keeps  them  every  moment, 
and  without  intermission  performs  some  actions  ex- 
pressive of  the  greatness  and  reality  of  his  love. 
Hereafter  he  leads  them  eternally  to  living  fountains 
of  water. 

As  the  Lord  loves  in  word  and  deed,  we  have  a 
specimen  of  both  in  the  text.  Believers  are  styled 
his  jewels,  and  he  makes  them  np.  He  brings  them 
into  such  a  condition  as  will,  some  time  or  other, 
make  it  evident  to  whom  they  belong.  The  Lord  not 
only  loves  the  persons  of  his  people,  but  their  exercises. 
He  makes  honourable  mention  of  these  in  the  context: 
"  Then  they  that  feared  the  Lord  spake  often  one  to 
another,  and  the  Lord  hearkened  and  heard  ;  and  a 
book  of  remembrance  was  written  before  him  for 
them  that  feared  the  Lord,  and  that  thought  upon  his 
name."  The  exercises  of  the  saints  are  said  to  be 
"  an  odour  of  sweet  smell,  a  sacrifice  acceptable,  well- 
pleasing  to  God,"  and  to  come  up  before  him  as  the 
most  fragrant  perfume. 

In  this  chapter,  when  the  Lord  took  such  notice  of 
his  people  and  their  exercises,  it  was  a  time  of  pre- 
vailing wickedness,  as  maybe  seen,  verses  13,  14: 
but  through  grace  a  few  were  enabled  to  keep  their 
garments  clean.  While  these  were  despised  by  all 
around  them,  they  were  highly  esteemed  by  the  Lord. 


253 


He  cared  for  them  as  his  jewels,  and  made  them  up. 
They  did  not  serve  him  for  nought. 

Perhaps  the  text  might  have  a  primary  respect  to 
the  Lord's  care  of  the  small  remnant  of  the  Jews  who 
did  not  reject  Christ,  but  believed  on  him  as  the  true 
Messiah,  and  received  his  Gospel.  If  so,  it  may  be 
considered  as  a  promise  of  embodying  them,  together 
with  the  Gentile  converts,  into  the  New  Testament 
church;  but  it  must  not  be  confined  to  this  sense. 
It  is  a  glorious  promise,  equally  respecting  all,  in 
every  age  and  country,  who  fear  the  Lord  and  think 
on  his  name,  and  has  a  special  respect  to  those  who 
bear  testimony  for  him,  when  the  greater  part  are 
running  on  in  sin.  The  worse  the  times  are,  the 
dearer  to  the  Lord  in  one  sense  are  the  few  who  are 
properly  exercised  :  "  and  they  shall  be  mine,  saith 
the  Lord  of  hosts,  in  that  day  when  I  make  up  my 
jewels." 

What  will  be  further  necessary  for  explaining  these 
words  will  occur  in  discussing  the  following  method. 
We  shall  first  speak  of  believers  as  jewels ;  secondly, 
of  the  Lord's  making  them  up  ;  and  then  of  the  day 
in  which  he  does  it ;  and  conclude  with  some  practical 
improvement. 

I.  It  was  proposed  to  speak  of  the  saints  under  the 
idea  of  the  Lord's  jewels. 

1.  Jewels  are  digged  from  the  earth.  The  most 
precious  metals,  and  the  richest  jewels,  lie  hid  in  the 
bosom  of  the  earth.  Without  inquiring  why  it  has 
been  so  ordered  in  Providence,  suffice  it  to  say,  that 


254 


the  thing  is  certain.  Accordingly  we  are  called,  in 
Prov.  ii.  4,  to  search  for  wisdom  as  for  silver,  where 
there  is  an  evident  allusion  to  searching  for  a  silver 
mine. 

The  Lord  finds  all  his  people  in  the  rough  quarry 
of  nature,  and  out  of  it  he  digs  them.  He  finds  them 
in  a  fearful  pit  and  a  miry  clay.  He  brings  them  out, 
sets  their  feet  on  a  rock,  and  establishes  their  goings. 
This  is  implied  in  the  exhortation  which  the  Lord 
gives  to  them  "  that  follow  after  righteousness  and 
seek  him :"  he  calls  them  to  "  look  unto  the  rock 
whence  they  are  hewn,  and  to  the  hole  of  the  pit 
whence  they  are  digged." 

The  saints  are  no  better  by  nature  than  others. 
They  all  bear  the  image  of  the  earthy  Adam,  and 
however  soon  they  may  be  turned  to  the  Lord,  still 
"  that  is  not  first  which  is  spiritual,  but  that  which  is 
natural ;  and  afterward  that  which  is  spiritual."     In 
their  natural  state  there  is  no  good  thing  about  them. 
Their  minds  bear  the  impress  of  fallen  Adam.    They 
are  prone  to  all  evil,  and  averse  to  every  thing  which 
is  good.     Their  hearts  cleave  to  the  dust,  are  set  on 
things  below,  and  go  out  in  pursuit  of  every  object, 
except  such  as  is  heavenly  and  spiritual.     They  live 
without  God  and  without  Christ  in  the  world.     Their 
whole  nature  is  corrupted,  and  without  original  right- 
eousness.    Every   faculty  of  the   soul  is   depraved. 
The  understanding  is  darkness,  and  the  will  enmity ; 
the  affections  are  impure  and  irregular,  and  the  con- 
science is  evil  and  seared.     "  Every  imagination  of 
the  thoughts  of  the  heart  is  only  evil  continually." 
Such  is  the  state  of  the  soul  of  every  saint  while  ho 


,TR     *  -^ 


255 


lies  in  the  quarry  of  nature.  Even  the  bodies  of  be- 
lievers are  taken  from  the  earth,  and  are  dust;  and 
they  are,  in  respect  of  them  as  well  as  their  souls,  on 
a  level  with  the  rest  of  mankind,  for  "  all  are  of  the 
dust."  Thus,  as  the  Lord's  jewels  come  into  the 
world,  there  is  no  difTerence  between  them  and  others. 
"  They  are  heirs  of  hell,  and  children  of  wrath  even 
as  others." 

2.  Jewels  are  polished.  After  men  have  digged 
them  from  the  bosom  of  the  earth,  they  are  commonly 
at  great  pains  in  polishing  them.  Every  art  is  used 
to  cut  and  form  them  to  the  owner's  mind.  The 
Lord  too  polishes  his  jewels,  and  gradually  takes 
away  the  ruggedness  which  is  about  them  in  their 
natural  state,  and  smooths  them  for  his  own  use.  He 
files  off  every  excrescence,  and  takes  away  all  super- 
fluity of  naughtiness.  He  makes  them  all  polished 
shafts  for  sanctuary  building.  This  operation  extends 
to  all  the  parts  of  the  man,  and  is  of  equal  extent 
with  the  depravity  of  their  nature.  Holiness  is  im- 
planted in  tberriiearts,  and  pervades  every  faculty  of 
the  soul.  Light  is  sown  in  the  understanding,  and 
the  will  is  renewed  :  the  affections  are  purified  and 
set  on  things  above,  and  the  conscience  is  awakened 
and  invigorated.  There  is  .a  total  and  universal 
change.  The  strong  man  is  cast  out,  and  the  Holy 
Spirit  dwells  in  the  heart.  Grace  may  be  small  when 
first  implanted,  but  it  is  under  Divine  care,  and  will 
increase.  Holiness  extends  also  to  all  the  members 
of  the  body,  and  they  become  servants  of  righteous- 
ness. Sometimes  it  costs  the  artist  long  time  and 
much  labour  before  his  jewel  is  completely  polished ; 


-# 


256  ^  M 

but  he  is  always  coming  nearer  the  desired  end.  We 
can  only  have  very  faint  ideas  of  the  great  work 
which  the  Lord  has  to  accomplish  in  polishing  his 
jewels ;  the  pains  he  must  be  at,  and  the  obstacles 
which  must  be  surmounted,  arising  partly  from  them- 
selves, and  partly  from  their  enemies.  Any  other, 
but  the  Creator  of  the  ends  of  the  earth,  would  faint 
and  be  weary ;  but  having  begun  a  good  work  He 
will  perfect  it.  One  thing  is  comforting,  the  more 
labour  that  is  requisite  for  polishing  the  jewel,  the 
more  brightly  will  it  shine,  and  the  greater  honour 
will  it  reflect  upon  the  great  arist.  "  Christ  will  be 
admired  in  all  them  that  believe." 

The  Lord  intends  all  his  jewels  to  be  pillars  in  his 
temple  above,  and  lively  stones  in  his  spiritual  house. 
This  makes  him  neither  spare  cost  or  pains  in  smooth- 
ing and  fitting  them  for  their  particular  position. 
They  may  with  propriety  be  compared  to  the  pre- 
cious stones  in  Solomon's  temple,  all  of  which  were 
hewed,  carved,  and  "  made  ready  before  they  were 
brought  thither,  so  that  there  was  neither  hammer 
nor  ax,  nor  any  tool  of  iron  heard  in  the  house  while 
it  was  in  building."  The  Lord's  jewels  in  the  article 
of  death,  and  before  they  are  placed  in  the  temple 
above,  are  perfectly  polished. 

3.  Jewels  are  kept  safely.  When  once  the  owners 
have  polished  them,  they  lay  them  up  carefully  in 
some  safe  place.  The  Lord's  jewels  are  kept  safely. 
They  are  in  the  Father's  hand,  and  none  can  pluck 
them  out  of  it.  The  apostle  strongly  asserts  their 
safety  when  he  affirms  that  they  are  kept  as  in  a  gar- 
rison by  the  mighty  power  of  God,     The  eternal  God 


t' 


^ 


257 


is  their  refuge,  and  underneath  them  are  the  everlast- 
ing arms.  God  is  their  dweUing-place ;  and  all  his 
perfections  unite  for  their  safety  and  preservation. 
Infinite  love  moves  him  to  keep  them  safely,  and  his 
wisdom  directs  him  how  to  do  it :  his  goodness  and 
grace  have  made  him  declare  that  he  will  keep  them, 
and  his  power  enables  him  to  do  as  he  has  said ;  and 
he  will  faithfully  perform  his  promise.  He  says  to 
them  all  as  to  Abraliam,  "  Fear  not,  I  am  thy  shield, 
and  thine  exceeding  great  reward :  I  am  God  almigh- 
ty, walk  before  me  and  be  thou  perfect."  They  are 
all  "  set  as  a  seal  upon  his  heart  and  his  arm."  It 
must  be  difficult  to  pluck  a  seal  from  the  loving  heart, 
or  the  all-powerful  arm  of  omnipotent  Jehovah. 
Never  has  the  power  of  God  been  more  remarkably 
displayed  than  in  the  preservation  of  his  Church.  He 
is  a  wall  of  fire  about  her,  and  the  glory  in  the  midst. 
A  well-built  wall  of  sufficient  height  and  strength  is  a 
great  defence  to  the  city  which  it  surrounds,  makes 
it  impregnable,  and  keeps  the  enemy  without.  But  a 
wall  ofjire^  while  it  enlightens,  and  defends  those  who 
are  within,  consumes  all  who  approach  it,  and  renders 
every  attempt  to  break  through  it  certain  death,  and 
inevitable  destruction.  In  this  manner  is  Zion 
defended,  and  the  gates  of  hell  can  never  prevail 
against  her.  In  the  language  of  our  text,  before  a 
great  personage  can  be  robbed  of  his  jewels,  which 
he  highly  values,  many  walls  and  gates  must  be  broke 
through  :  before  Christ  can  be  robbed  of  his,  which 
he  purchased  with  his  blood,  all  the  Divine  perfec- 
tions must  be  encountered  and  overcome.  That 
Christ  may  make  his  jewels  absolutely  secure,  he 

33 


V" 


2.08 


keeps  them  himself  aiid  entrusts  no  other  with  them : 
hear  his  own  words,  "  A  vineyard  of  red  wine,  I  the 
Lord  do  keep  it :  I  will  water  it  every  moment :  lest 
any  hurt  it,  I  will  keep  it  night  and  day."  And  every 
individual  saint  may  be  thus  addressed,  "  The  Lord 
is  thy  keeper;  the  Lord  is  thy  shade  upon  thy  right 
hand.  The  sun  shall  not  smite  thee  by  day,  nor  the 
moon  by  night.  The  Lord  shall  preserve  thee  from 
all  evil ;  he  shall  preserve  thy  soul.  The  Lord  shall 
preserve  thy  going  out,  and  thy  coming  in,  from  this 
time  forth,  and  even  for  evermore." 

4.  Jewels  in  general  are  kept  in  a  secret  place,  and 
not  exposed  to  the  sight  of  all  indifferently.  They 
are  only  brought  forth  upon  some  particular  occa- 
sions, and  in  certain  companies.  In  many  respects 
may  the  Lord's  jewels  be  said  to  be  kept  secret. 
Their  great  value  and  dignity  are  hid  from  the  men 
of  the  world,  who  reckon  them  only  the  ofFscouring 
of  all  things.  The  saints  dwell  alone,  and  are  not 
reckoned  among  the  nations.  The  life  of  grace  and 
its  real  value  are  not  fully  understood  by  believers 
themselves;  and  far  less  are  they  acquainted  with 
the  just  value  and  excellency  of  the  life  of  glory. 
With  infinite  propriety  does  John  say,  "  Now  are  we 
the  sons  of  God,  and  it  doth  not  yet  appear  what  we 
shall  be :  but  we  know  that,  when  he  shall  appear, 
we  shall  be  hke  him ;  for  we  shall  see  him  as  he  is." 
The  Lord's  people  are  hid  and  secreted  from  the 
bustle  of  the  world,  and  like  their  great  Master, 
neither  cry  nor  make  a  noise  in  the  streets.  Often 
the  believer  lives  in  the  mud-walled  cottage,  and  is 
covered  with  tattered  rags.    The  wealthy  and  gay 


259 


consider  him  as  an  object  of  pity,  and  his  habitation 
as  ahnost  a  nuisance.  It  does  not  now  appear  to 
them  what  he  is.  Little  are  they  aware  that  he  is 
one  of  Christ's  jewels;  but  when  he  shall  exchange 
his  cottage  for  a  crown,  and  his  coarse  clothing  for 
the  robes  of  glory,  and  shine  as  the  sun,  his  true 
dignity  will  be  known  to  all.  The  secrecy  of  be- 
lievers is  expressed  in  many  passages  of  Scripture. 
They  are  called  God's  hidden  ones,  Psa.  Ixxxiii.  4. 
The  apostle,  Eph.  i.  13,  says  that  they  are  sealed  of 
that  Holy  Spirit  of  promise ;  and  a  seal  is  used  both 
for  secrecy  and  safety.  In  Colos.  iii.  3,  their  life  is 
said  to  be  hid  with  Christ  in  God. 

While  the  new  man,  which  is  the  chief  part  of  the 
jewel,  is  the  inner  man,  and  greatly  secret ;  the  exer- 
cises of  the  Lord's  people  wliich  are  so  pleasing  to 
him,  are  many  of  them  secret  and  invisible  to  the 
men  of  the  world,  and  the  great  spring  of  all  their 
exercises,  love  to  the  Redeemer,  is  what  they  can 
form  no  idea  of  As  to  iime^  like  Jacob,  in  many  of 
their  exercises,  they  wrestle  "  till  the  dawning  of  the 
day,"  or,  like  David,  they  rise  at  midnight.  Most  of 
their  sorrowings,  as  well  as  their  songs,  are  in  the 
night.  They  regularly  enter  into  their  closets,  and 
shut  their  doors  behind  them.  The  best  of  all  their 
exercises  are  actings  of  the  soul,  and  language  is  only 
the  dress  in  which  they  are  clothed.  When  they 
engage  in  private  or  social  duties,  they  guard  against 
ostentation,  and  are  in  some  measure  mindful  that 
they  are  sinful  dust  and  ashes.  True,  they  make, 
and  glory  in  making,  a  public  profession  of  Christ, 
and  are  not  ashamed  of  him ;  but  little  are  the  men 


260 


of  the  world  acquainted  with  their  secret  groanings. 
In  one  word,  the  saints,  while  in  this  world,  are  like 
a  bright  gem  wrapped  up  in  a  coarse  covering,  or 
overspread  with  some  rust,  the  true  value  of  which  is 
not  seen.  In  heaven,  like  gems  highly  polished  and 
properly  placed,  they  will  so  reflect  the  rays  of  the 
sun  as  to  dazzle  the  beholding  eye  with  their  brilliant 
splendour ! 

5.  Jewels  are  highly  esteemed.  Men  commonly 
put  more  value  upon  them  than  all  other  things 
which  they  possess;  and,  unless  reduced  to  the  last 
extremity,  will  by  no  means  part  with  them.  Christ 
values  his  jewels  in  the  highest  degree.  This  seems 
to  be  chiefly  meant  in  the  text.  The  term  translated 
jewels  is  segullah,  a  word  well  known  to  the  learned, 
but  the  force  of  which  can  scarcely  be  conveyed  to 
an  English  reader.  The  same  word  is  used,  Exod. 
xix.  5,  where  it  is  translated  "  a  peculiar  treasure  unto 
me  above  all  people,  for  all  the  earth  is  mine."  It  is 
also  used  and  translated  in  the  same  manner,  Psal. 
cxxxv.  4,  "  The  Lord  hath  chosen  Jacob  unto  him- 
self, and  Israel  for  his  peculiar  treasure.''''  A  man  is 
enriched  by  his  treasure;  and  though  the  Lord  in 
one  sense  cannot  be  so,  yet  he  reckons  himself  more 
enriched  by  his  people  than  all  the  world  besides. 
Believers  are  his  jewels,  while  the  rest  are  only 
lumber.  He  expresses  that  particular  pleasure  and 
complacency  in  his  people,  which  men  find  in  their 
treasure.  As  a  man's  treasure  enables  him  to  make 
a  figure  in  the  world  ;  the  Lord  is  peculiarly  honoured 
by  his  saints.  They  not  only  glorify  him  themselves, 
but  by  their  good  works  procure  a  revenue  of  glory 


^1?.' 


261 


from  others.  They  are  his  witnesses,  and  a  city  set 
upon  an  hill.  The  church  is  the  pillar  which  exhibits 
truth  that  others  may  learn  and  receive  it.  They 
express  too  in  their  lives  the  wonderful  power  of  his 
grace,  which  is  admired  by  angels  and  fellow-saints. 
As  a  man  cannot  live  and  be  happy  without  his  trea- 
sure, neither  can  Christ  without  his  jewels.  Accord- 
ingly he  says,  "  because  I  live  ye  shall  live  also ;" 
and  it  is  a  part  of  his  continued  intercessory  prayer, 
"  I  will  that  they  also  whom  thou  hast  given  me  be 
with  me  where  I  am."  Christ's  heart  is  where  his 
treasure  is,  he  is  always  with  them,  and  never  leaves 
them. 

The  Scripture  is  filled  with  expressions  of  the 
esteem  which  Christ  has  for  his  people.  In  Isa.  xliii. 
3,  4,  he  expresses  himself  thus ;  "  I  am  the  Lord  thy 
God,  the  Holy  One  of  Israel,  thy  Saviour :  I  gave 
Egypt  for  thy  ransom,  Ethiopia  and  Seba  for  thee. 
Since  thou  wast  precious  in  my  sight,  thou  hast  been 
honourable,  and  I  have  loved  thee :  therefore  will  I 
give  men  for  thee,  and  people  for  thy  life."  In  Jer. 
xii.  7,  he  calls  his  people  "  his  heritage,  and  the 
dearly  beloved  of  his  soul :"  and  in  Zech.  ii.  8,  he 
speaks  of  them  as  the  apple  of  his  eye,  and  declares 
that  whoever  touches  them,  touches  him  in  that  feel- 
ing part. 

There  is  a  near  relation  subsistingr  between  Christ 
and  his  people  expressive  of  the  highest  esteem : 
often  he  is  spoken  of  as  their  Father,  and  has  the 
most  fatherly  pity  :  sometimes  he  compares  his  affec- 
tion to  the  tender  feelings  of  a  mother  :  thus  he  says, 
Isa.  Ixvi.  12,  13,  «  Then  shall  yc  suck,  ye  shall  be 


262 


borne  upon  her  sides,  and  be  dandled  upon  her 
knees.  As  one  whom  his  mother  comforteth,  so  will 
I  comfort  you  ,•  and  ye  shall  be  comforted  in  Jerusa- 
lem." He  is  expressly  called  their  Friend,  Husband, 
and  a  Brother  born  for  adversity.  When  all  these 
tender  relations  meet  in  one  person,  his  affection 
must  be  strong  and  inconceivable.  Christ  speaks 
with  remarkable  complacency  about  the  relation  be- 
tween him  and  his  people ;  and  dwells  upon  it  with 
peculiar  delight.  Thus  in  Song  viii.  12,  he  says, 
"  My  vineyard  which  is  mine  is  before  me."  He  never 
says  in  all  the  Scripture,  my  world,  to  express  his 
delight  in  it ;  but  he  always  speaks  about  his  people 
in  the  language  of  appropriation,  and  says,  My  trea- 
sure, my  vineyard,  my  people,  my  sheep,  and  my 
jewels. 

6.  Jewels  shine,  and  have  a  peculiar  brightness 
and  lustre.  They  differ  in  beauty  and  lustre  from 
the  common  pebble.  This  is  eminently  true  of 
Christ's  jewels,  to  whom  it  is  said,  Isaiah  Ix.  ],  2, 
"  Arise,  shine,  for  thy  light  is  come,  and  the  glory  of 
the  Lord  is  risen  upon  thee.  For  behold,  the  dark- 
ness shall  cover  the  earth,  and  gross  darkness  the 
people :  but  the  Lord  shall  arise  upon  thee,  and  his 
glory  shall  be  seen  upon  thee,"  and  whom  Christ 
addresses,  Matth.  v.  16,  "  Let  your  light  so  shine 
before  men,  that  they  may  see  your  good  works,  and 
glorify  your  Father  who  is  in  heaven ;"  and  they  are 
called  in  express  terms  "  The  light  of  the  world." 
Believers  have  an  external  polish  through  the  robe  of 
righteousness,  by  which  they  are  guiltless  in  the  eye  of 
justice  and  the  law.     This  is  the  bright  robe  of  salva- 


263 


tion,  the  glorious  wedding  garment  which  makes 
them  shine  conspicuously  at  the  marriage  supper  of 
the  King's  son.     In  allusion  to  the  proverb,  this  robe 
at  once  defends  from  all  the  storms  of  Divine  wrath, 
clears  all  their  debt,  and  is  security  against  every 
future  claim.     Though  originally  lying  in  the  dung- 
hill, it  entitles  them  to  a  seat  with  the  princes  of 
God's    people.     It   is   a   robe    of  finer   contexture, 
brighter  colour,  and  superior  excellence,  than  that 
which  covers  the  angels.     It  is  perfect  in  its  nature, 
subject  to  no  pollution  or  decay,  infinitely  adapted 
to  the  person  who  wears  it,  and  makes  him  the  ad- 
miration of  every  beholder.     Besides,  Christ's  jewels 
are  "  all  glorious  ivithin^  they  are  brought  unto  the 
king  in  raiment  of  needle-work."     This  is  the  inward 
holiness  of  the  saints  which  pervades  their  hearts 
and  lives.     Cultivating  it,  they  aim  at  walking  worthy 
of  their  vocation,  and  having  their  conversation  in 
heaven.     They   walk   in   the    Spirit,  and   as  Christ 
walked.     It  is  true,  that  while  in  this  world  they  have 
some  spots ;  but  they  shine  compared  with  the  lum- 
ber of  the  world,  and  with  what  they  were  themselves 
before  the  Lord  began  to  polish  them.     It  is  their 
happiness  that  they  are  sensible  of  these  spots ;  and 
they  make  daily  application  to  the  fountain  opened 
for  sin   and  for  uncleanness.     One  spot  is  washed 
away  after  another,  till  at  last  "  they  are  found  of 
him  in  peace,  without  spot,  and  blameless,"  or,  in 
the  language  of  Jude,  "  presented  faultless  before  the 
presence    of  his   glory   with   exceeding  joy,"    and 
"  shine  as  stars  in  their  Father's  kingdom."     Then 
the  lustre  and  brightness  of  believers  will  exceed  the 


264 


sun  in  his  meridian  glory !  and  Christ  will  even  so 
polish  their  bodies  as  to  make  them  shine,  "  for  that 
which  is  sown  in  dishonour  will  be  raised  in  glory" — 
"  and  the  Saviour  shall  change  their  vile  body  that 
it  may  be  fashioned  like  unto  his  glorious  body." 
What  a  sight  will  the  believer  then  be !  Comparing 
himself  with  what  he  was  in  the  quarry  of  nature,  he 
will  eternally  cry  out,  O  to  grace  how  great  a  debtor! 
But,  even  in  this  world,  the  lustre  of  Christ's  jewels 
is  remarkable,  and,  as  it  were,  constrains  the  wonder 
of  the  Redeemer  himself,  who  is  represented  in  Song 
vi.  10,  crying  out,  "  Who  is  she  that  looketh  forth  as 
the  morning,  fair  as  the  moon,  clear  as  the  sun,  and 
terrible  as  an  army  with  banners !"  If  the  men  of  the 
world  were  not  blind  to  true  worth,  and  enemies  to 
holiness,  they  would  also  admire  the  lustre  of  the 
saints.  As  mtitters  stand,  it  often  carries  a  ray  of 
conviction  into  their  hearts,  and  if  it  has  no  greater 
influence,  it  makes  them  desire  to  die  the  death  of 
the  righteous. 

May  not  the  believer,  when  he  thus  shines,  be 
allowed  to  indulge  a  self-applauding  thought?  Boast- 
ing is  excluded  by  the  law  of  faith.  That  question, 
"  Who  maketh  thee  to  differ,  and  what  hast  thou  that 
thou  didst  not  receive  ?"  at  once  produces  gratitude 
and  humility.  Besides,  they  are  clothed  with  humi- 
lity, which  constitutes  a  distinguishing  part  of  their 
lustre.  It  is  owing  to  their  being  polished  by  Christ 
that  they  shine ;  and  they  are  comely  only  through 
his  comeliness  put  upon  them. 

7.  Jewels  are  rare.  They  are  not  to  be  found  in 
every  house.     They  are  costly,  and   few  possess 


265 


them ;  and  in  general  are  only  in  the  cabinets  of  the 
great.  A  real  Christian  is  a  rarity  inrleed !  The 
jewels  in  our  text  are  truly  few,  and  only  to  be  found 
in  Christ's  cabinet.  What  a  small  part  of  the  world 
are  Christians  in  name,  and  how  few  of  these  are 
Christians  indeed !  About  being  in  Christ  we  may 
adopt  the  apostle's  words,  and  say,  "  If  any  man  be 
in  Christ,"  which  evidently  implies  that  it  is  a  rare 
thing ;  but,  blessed  be  the  Lord,  it  is  a  reality,  and 
we  hope  some  here  can  say  with  the  same  apostle, 
"  I  knew  a  man  in  Christ."  When  the  Lord  Jesus 
tabernacled  in  the  flesh,  he  went  about  and  pro- 
claimed the  news  of  salvation  to  his  own,  and  no 
man  received  his  testimony.  This  made  him  when 
he  met  with  Nathanael  cry  out,  "  Behold  an  Israelite 
indeed,  in  whom  there  is  no  guile  !"  The  Scripture 
is  most  explicit  about  the  purity  of  believers.  In  the 
days  of  Isaiah  and  Jeremiah  they  were  so  few  as  to 
be  men  wondered  at.  Christ,  who  knew  every  heart, 
and  needed  none  to  testify  what  was  in  man,  expressly 
spake  of  them  on  many  occasions  as  few  in  number. 
These  arc  his  words,  (Matt.  vii.  13,  14.)  "  Enter  ye 
in  at  the  strait  gate ;  for  wide  is  the  gate,  and  broad 
is  the  way  that  leadeth  to  destruction,  and  many 
there  be  who  go  in  thereat:  because  strait  is  the 
gate,  and  narrow  is  the  way  which  leadeth  unto  life, 
and  few  there  be  that  find  it."  And  often  he  said, 
*'  Many  are  called,  but  few  chosen."  The  general 
rule  about  real  Christians  is,  there  is  one  out  of  a 
large  city,  and  two  from  a  numerous  tribe  or  family. 
Sad  experience  proves  the  truth  of  Scripture  asser- 

34 


<ft 


266 


tion,  that  though  Sion's  assemblies  be  crowded,  only 
this  and  that  man  is  born  in  her. 

While  there  is  a  similarity  between  jewels  and  the 
saints  about  being  few  in  number,  there  is  an  obvious 
difference  about  the  place  where  they  are  generally 
to  be  found.  While  jewels  are  in  great  houses,  the 
believer  commonly  occupies  the  mean  cottage.  Christ 
was  reckoned  not  enough  qualified  to  be  a  guest  at 
the  tables  of  chief  priests  and  rulers ;  and  seldom 
was  invited ;  he  was  entertained  in  general  by  the 
poor,  and  lodged  with  the  fishermen  of  Galilee.  His 
personal  reception  in  Judea  was  an  emblem  of  what 
his  Gospel  and  grace  would  meet  with  ever  after : 
thus  justly  says  the  apostle,  1  Cor.  i.  26 — 29,  "  For 
ye  see  your  calling,  brethren,  how  that  not  many  wise 
men  after  the  flesh,  not  many  mighty,  not  many  noble, 
are  called.  But  God  hath  chosen  the  foolish  things 
of  the  world  to  confound  the  wise ;  and  God  hath 
chosen  the  weak  things  of  the  world  to  confound  the 
things  which  are  mighty;  and  base  things  of  the  world, 
and  things  which  are  despised,  hath  God  chosen,  yea, 
and  things  which  are  not,  to  bring  to  nought  things 
that  are." 

8.  Jewels  and  gems  are  set  in  crowns.  The  best 
polished  are  prepared  with  the  utmost  care,  that  they 
may  sparkle  in  the  king's  crown  on  his  coronation 
day.  In  the  language  of  metaphor,  Christ's  crown  is 
entirely  made  of  gems  and  jewels.  Every  believer, 
when  polished  by  the  Redeemer,  with  the  utmost 
cordiality  and  cheerfulness  presents  and  dedicates 
himself,  soul  and  body,  to  him,  to  be  a  shining  jewel 


2G7 


in  his  mediatorial  crown.     He  casts  the  crown  of  his 
salvation  at  his  feet.     Often  the  Scriptures  ascribe 
the  coronation  of  Christ  to  his  Father,  as  in  Heb.  ii. 
9,  where  the  apostle  applies  part  of  the  eighth  psalm 
to  Christ,  and  says,  "We  see  Jesus,  who  was  made  a 
little  lower  than  the  angels,  for  the  suffering  of  death, 
crowned   with   glory  and   honour."     Christ   himself 
often  speaks  of  his  Father  appointing  to  him  a  crown 
and  kingdom.     It  is  what  we  might  naturally  expect, 
and  is  not  to  be  wondered  at,  that  the  Father  should 
crown  his  only  Son,  and  honorary  servant,  who  glori- 
fied him  on  earth :  but  is  it  not  surprising  that  the 
coronation   of   Christ   should    be    ascribed    to-  the 
Church,  and  that  she  should  have  the  honour  of  such 
dignified  employ  ?     In  the  figurative  language  of  the 
Song,  king  Solomon  is  exhibited  as  a  glorious  object 
deserving  attention  and  faith,  wearing  "  the  crown 
with  which  his  mother  crowned  him  in  the  day  of  his 
espousals,  and  in  the  day  of  the  gladness  of  his  heart, 
and  the  daughters  of  Zion  are  called  to  go  forth  and 
behold  him."     The  same  glorious  work  is  ascribed 
to  every  believer  in  Isa.  Ixii.  3,  where   the  prophet 
addresses  him  thus,  "  Thou  shalt  also  be  a  crown  of 
glory  in  the  hand  of  the  Lord,  and  a  royal  diadem  in 
the  hand  of  thy  God."     Never  did  the  church  engage 
in  work   in  which  she  had  more  complacency  and 
delight.     With  all  the  heart  the  believer  gave  himself 
to  Christ  here,  and  with  the  same  affection  and  with- 
out  reserve   will   he   eternally  cast   upon   him  the 
crown  of  his  salvation,  ascribing  to  him  all  the  praise, 
and  giving  him  the  undivided  glory.     The  mouths  of 
the  saints  will  then  be  filled  with  eternal  ascription*! 


268 


of  praise,  "  singing  with  a  loud  voice,  Worthy  is  the 
Lamb  that  was  slain,  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and  glory, 
and  blessing.  And  every  creature  ascribes  blessing, 
and  honour,  and  glory,  and  power,  unto  him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever 
and  ever.  They  sing  a  new  song,  saying.  Thou  art 
worthy,  for  thou  wast  slain,  and  hast  redeemed  us  to 
God  by  thy  blood,  out  of  every  kindred,  and  tongue, 
and  people,  and  nation,  and  hast  made  us  unto  our 
God  kings  and  priests."  Rev.  v.  9. 

Believers,  instead  of  ascribing  the  least  share  of 
the  glory  of  their  salvation  to  themselves,  reject  the 
thought  with. indignation,  and  render  it  all  to  Christ. 
But  if  they  had  any  inclination  for  dignity,  they  have 
the  highest  possible  honour  in  being  eternally  set  as 
a  jewel  in  the  Mediator's  crown.  There  they  have 
the  most  conspicuous  place  for  honouring  him,  and 
there  they  appear  to  the  greatest  advantage  them- 
selves. If  now  eminently,  then  every  saint  may  say, 
"  /  am  a  wonder  to  many  .^" 

Before  proceeding  further  we  shall  make  a  reflec- 
tion or  two  from  what  has  been  said. 

1.  This  subject,  like  every  other  belonging  to  the 
doctrine  of  grace,  tends  to  exalt  the  Saviour,  and 
humble  the  sinner.  When  Christ  meets  with  his 
people,  they  are  no  better  than  others.  They  lie  in 
the  same  mass,  and  are  exposed  to  the  same  wrath. 
He  thought  on^hem  in  their  low  estate.  He  laid 
down  his  life  in  their  behalf  He  is  at  much  pains  to 
gain  their  hearts.  Having  gained  them,  he  does  much 
to  preserve  them.     He  forms  his  image  in  their  souls. 


269 


He  preserves  and  increases  it.  He  will  be  admired 
in  them  at  last ;  but  this  will  be  the  effect  of  constant 
assiduity  and  unceasing  care.  His  people  should  be 
thankful  for  his  kindness,  and  try  to  express  their 
love  to  the  praise  of  his  grace. 

2.  Sinners  should  consider  what  they  are,  and  what 
they  might  be.  In  their  natural  state,  they  are  guilty 
and  deformed ;  but  no  worse  than  others,  who  will 
shine  as  stars  in  the  kingdom  of  their  Father ;  and 
they  have  the  same  means.  They  might  be  better. 
Christ  invites  them.  There  is  nothing  between  them 
and  heaven,  but  their  own  consent.  If  this  is  refused, 
it  will  increase  and  aggravate  their  condemnation. 
Sinners  are  in  a  sad  enough  condition  in  their  natural 
state ;  but  if  at  last  they  are  found  Gospel-despisers, 
their  guilt,  pollution,  and  misery  will  be  awfully  in- 
creased. Yet  there  is  room.  Christ  is  as  able  to  save 
as  ever,  and  he  is  as  willing.  His  arms  of  mercy  are 
stretched  out  still. 


SERMON  XII. 


MALACHI  III.  17. 


And  they  shall  he  mine,  saith  the  Lord  of  hosts,  in  that  day 
when  I  make  up  my  jewels, 

L  HE  most  accurate  accounts,  and  frequently  re- 
peated, would  leave  the  man  who  was  born  blind  with- 
out proper  conceptions  of  many  of  the  works  of  na- 
ture, and  the  various  transactions  taking  place  around 
him.  The  opening  of  his  eyes  would  give  him  new 
ideas,  information  of  another  kind,  and  make  amaz- 
ing discoveries.  Should  the  sinner  hear  ever  so  much 
about  the  mystery  and  power  of  grace,  he  can  form 
no  proper  conception  of  them.  Faith  introduces  him 
into  a  new  world,  and  discovers  the  most  amazing 
events.  The  eye  of  faith  sees  a  land  of  light  to  be  a 
great  theatre  where  the  most  wonderful  scene  is 
exhibited.  It  sees  all  mankind  lying  in  the  rough 
quarry  of  nature,  and  Jehovah  taking  out  one  here 
and  one  there,  to  fit  them  for  his  spiritual  temple. 
It  perceives  all  events  designed  to  promote  the  great 
work  of  redemption  in  its  different  branches.  In  a 
land  of  light  the  eye  of  faith  beholds  Jesus  spiritually 
present,  and  going  about  doing  good,  as  he  did  in  his 
human  nature  in  the  land  of  Judea.  By  faith  the 
believer  perceives  that  there  has  been  a  secret  un- 


272 


seen  hand  watching  over,  and  preserving  him  when 
in  the  pit  where  there  is  no  water.  He  is  now  satis- 
fied that  it  is  a  small  thing  to  be  approved  of  men, 
but  of  the  last  importance  to  be  approved  of  God. 
Let  the  world  despise  and  depreciate  him,  the  appro- 
bation of  the  Lord  infinitely  overbalances  such  abuse, 
and  fills  his  heart  with  consolation.  He  not  only 
discovers  present  objects  formerly  unobserved,  but 
he  looks  within  the  vail,  and  his  faith  realizes  unseen 
things.  He  now  believes  that  there  is  an  important 
day  coming,  when  all,  without  exception,  must  appear 
at  the  Divine  tribunal,  and  receive  according  to  their 
works,  whether  they  have  done  good  or  evil.  Struck 
with  the  amazing  happiness  of  the  Lord's  people, 
and  inconceivable  misery  of  his  enemies;  it  is  the 
one  thing  which  he  desires — to  find  mercy  of  the 
Lord  in  the  day  of  the  Lord.  That  day  will  set 
all  to  rig-hts.  Faith  discovers  that  God  has  that 
day  ultimately  in  his  eye  in  all  his  procedure  to 
his  people,  and  makes  the  saint  keep  it  in  his  eye  in 
all  his  exercises.  That  his  jewels  may  shine  that 
day,  and  appear  worthy  of  him,  is  the  chief  reason  of 
many  dispensations  which  appear  very  trying  to  sense 
and  the  carnal  eye ;  bui  faith,  discovering  the  grand 
design,  submits  with  satisfaction  to  the  hottest  fur- 
nace. God  says, — They  shall  be  mine  in  the  day 
when  I  make  up  my  jewels :  faith  listens,  believes, 
fills  the  heart  with  joy  unspeakable,  and  cries  out.  If 
I  only  be  his  that  day,  let  him  now  do  what  seemeth 
him  good, — for  I  reckon  that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared  with  the 
glory  which  shall  be  revealed  in  all  his  saints. 


1>73 


Having  already  spoken  of  believers  under  the  idea 
of  jewels,  we  proceed,  as  was  proposed,  to 

II.  Inquire  how  they  are  made  Up. 

li  The  Lord  makes  up  his  jewels  by  means  of  his 
word  and  ordinances.  His  ultimate  end  in  these  is 
his  own  glory ;  but  this  is  chiefly  promoted  by  gather* 
ing  in  sinners,  and  polishing  them  for  himself.  Where 
he  has  not  that  work  to  accomplish,  he  does  not  send 
the  means.  Where  there  is  no  vision  the  people 
perish.  Every  ordinance  is  a  mean  appointed  by 
Christ  for  polishing  his  jewels.  The  word  is  the 
great  mean  of  convincing  men  of  their  miserable 
situation,  and  their  need  of  Christ.  By  the  law  is  the 
knowledge  of  sin.  The  Gospel  points  out  the  re^ 
medy,  and  by  the  promises  sinners  are  begotten  to  a 
lively  hope,  and  made  partakers  of  a  divine  nature. 
It  is  the  great  instrument  of  beginning  and  promoting 
the  spiritual  life.  The  word,  too,  is  the  great  mean 
of  sanctification.  This  seems  evident  from  Christ's 
prayer,  John  xvii.  17,  "  Sanctify  them  through  thy 
truth,  thy  word  is  truth,"  and  from  what  he  says 
elsewhere,  "  Ye  are  clean  through  the  word  which  I 
have  spoken  unto  you."  It  sets  before  us  in  the 
clearest  manner  the  necessity  of  holiness,  and  assures 
us  that  without  it  no  man  shall  see  the  Lord.  It 
discovers  the  only  method  by  which  it  can  be  attained, 
namely,  through  the  blood  of  sprinkling  efficaciously 
npplied  to  our  hearts.  It  enjoins  holiness,  and  openg 
lip  the  most  encouraging  and  powerful  motives.  If 
setK  before  us  examples  of  holiness  for  our  imitation^ 

3r) 


274 


especially  Christ  himself,  the  great  pattern,  in  whose 
steps  we  ought  to  walk. 

These  things  are  only  a  part  of  Christ's  work  when 
he  makes  up  his  jewels,  and  the  word  is  the  great 
mean.  Whatever  is  done  by  it  may  partly  be  ascribed 
to  ordinances,  the  chief  design  of  which  is  to  open 
up  the  word,  and  bring  it  home  to  the  heart,  that  it 
may  have  its  proper  effect.  However  the  Lord  may 
bless  the  reading  of  his  word  for  making  up  his  jewels, 
there  is  a  special  blessing  annexed  to  the  preaching 
of  it ;  and  he  has  promised  to  be  in  all  places  where 
his  name  is  recorded,  and  bless  them.  The  great 
ordinance  of  the  supper,  when  blessed  by  the  Master 
of  the  feast,  adds  peculiar  polish  to  his  jewels.  In  a 
very  affecting  manner  it  puts  the  believer  in  mind  of 
the  situation  in  which  Christ  found  him,  and  the 
w^onderful  method  of  his  deliverance  by  the  death  of 
the  Redeemer.  Suitably  improved,  it  seals  his  interest 
in  the  covenant  of  grace,  and  is  a  sure  pledge  of 
eternal  glory.  It  awakens  in  the  heart  of  the  worthy 
communicant  all  these  gracious  workings,  by  which 
the  Lord  polishes  and  makes  his  jewels  up.  His 
heart  is  filled  with  humility,  and  flows  out  in  grati- 
tude. Self-emptied,  he  glories  only  in  the  Lord. 
Impressed  with  his  own  vileness,  he  applies  to  the 
Head  of  sanctifying  influences.  Filled  with  wonder 
at  what  has  been  done  for  him,  he  detennines  to 
devote  and  dedicate  himself  wholly  to  the  Lord. 

2.  Christ  makes  up  his  jewels  by  his  Spirit.  The 
best  means  would  never  prove  efficacious  of  them- 
selves. They  would  neither  hew  a  jewel  from  the 
quarry,  or  give  him   the   least  polish.     The  letter 


I 


275 


kills ;  the  Spirit  alone  makes  alive.  Without  super- 
natural influence,  the  best  means  would  only  prove 
hardening.  The  Holy  Spirit  must  begin  the  work  in 
a  day  of  power,  and  carry  it  on  gradually.  He  is 
both  the  author  and  preserver  of  the  spiritual  life.  By 
new  communications  from  him  the  Christian  grows, 
and  has  cubits  added  to  his  spiritual  stature.  The 
saints  could  never  make  themselves  in  the  least 
degree  better  in  any  duty,  or  under  the  highest  privi- 
leges, without  his  influences.  He  works  in  them  both 
to  will  and  to  do,  both  in  the  beginning  and  progress 
of  sanctification.  The  influences  of  the  Spirit  are 
variously  described  in  Scripture,  to  point  out  their 
universal  effects  upon  the  hearts  of  the  saints.  He 
convinces  and  quickens,  sanctifies  and  strengthens, 
and  comforts  and  seals.  To  perform  the  operations 
necessary  for  polishing  believers,  he  dwells  in  their 
hearts,  and  abides  with  them  for  ever.  The  personal 
inhabitation  of  the  Spirit  in  every  saint,  though  a  great 
mystery,  is  a  great  reality.  How  it  is,  none  can  tell; 
but  the  weakest  babe  in  Christ  feels  it  in  his  comfort- 
able experience. 

3.  He  makes  them  up  by  his  providential  dispen- 
sations. Redemption,  which  is  the  great  work  of 
Providence,  in  all  its  parts  is  a  making  up  the  Lord's 
jewels.  If  we  consider  the  Church  at  large,  the 
whole  plan  of  Providence  is  subservient  to  her  in- 
terest, and  every  dispensation  shall  eventually  pro- 
mote the  holiness  and  salvation  of  individual  saints. 
The  kingdom  of  providence  is  committed  to  Christ 
for  the  benefit  of  his  Church :  hear  his  own  words 
after  he  rose  from  the  dead,  Matt,  xxviii.  18,  "  All 


#■         276 

power  is  given  unto  me  in  heaven  and  in  earth.'* 
The  greatest  revolutions  in  nations,  and  the  smallest 
events,  even  to  the  falling  of  a  sparrow,  are  equally 
the  fruit  of  his  sovereign  purpose,  the  immediate 
Work  of  his  hand ;  and  overruled  by  his  all-powerful 
direction  for  the  interest  of  his  people.  Often  he 
employs  agents  for  the  accomplishment  of  his  pur- 
poses which  they  never  thought  of,  and  which,  could 
they  have  discovered  them,  they  would  have  laboured 
to  prevent.  He  has  all  hearts  in  his  hand,  and  the 
whole  universe  under  his  irresistible  control.  He 
sits  in  heaven,  and  does  whatsoever  pleaseth  him. 
The  united  efforts  of  the  great  and  wise  cannot 
obstruct,  for  a  single  moment,  the  least  event  which 
he  hath  determined.  Nay,  without  their  knowledge, 
and  contrary  to  their  design,  they  are  active  agents 
to  perform  his  pleasure. 

Providence  often  appears  dark,  and  the  eye  of  faith 
can  scarcely  discover  any  thing  but  apparent  ruin 
and  devastation  to  the  Church.  God's  way  is  in  the 
sea,  and  in  the  great  waters :  but  he  will  make  dark- 
ness light,  and  crooked  things  straight.  Till  faith 
can  discover  the  propriety  of  his  procedure,  it  rests 
on  his  word,  and  trusts  him  even  when  he  seems  to 
slay.  The  darkest  dispensations  are  equally  designed 
by  Jehovah  for  the  benefit  of  Zion,  as  the  most  smil- 
ing. Wise  men  may  make  some  things  answer  a  few 
purposes ;  but  the  Lord  Jesus  is  possessed  of  that 
wisdom  which  makes  all  thinp-s  answer  all  thinsrs.  Were 
a  child  admitted  to  an  artist's  shop,  and  saw  him  filing 
a  jewel,  or  applying  rough  instruments,  he  would  be 
ready  to  apprehend  that  its  lustre,  instead  of  being 


277        0 

brightened,  would  be  sullied  and  defaced.  Similar 
conclusions  are  often  drawn  by  weak  saints,  when 
adverse  dispensations  are  measured  out  to  Zion  or 
themselves.  The  event  will  discover  that  the  Lord 
adopted  the  method  which  in  his  wisdom  was  best 
fitted  to  polish  both.  The  hottest  persecutions  have 
proved  seasons  of  special  revival.  They  have  been 
at  once  a  seed-time  and  a  harvest.  Numbers  have 
been  gathered  home  to  the  Church  above,  and  multi- 
tudes added  to  Zion  below.  The  blood  of  the  mar- 
tyrs is  the  seed  of  the  Church.  What  persecution  is 
to  her,  the  hottest  trials  are  to  individual  members. 
They  rub  off  the  rust,  exercise  their  graces,  and 
brighten  them.  Time  will  discover,  that  though  the 
outward  man  perished,  the  inward  man  was  renewed 
day  by  day. 

4.  He  makes  them  up  by  afflictions.  These  might 
have  been  comprehended  under  the  dispensations  of 
Providence ;  but  as  they  are  eminently  useful  for 
polishing  the  Lord's  jewels,  we  give  them  a  separate 
place.  Trials  seem  as  necessary  for  the  Christian  in 
this  life,  as  wind  or  water  for  the  mill.  Some  graces 
would  rust  and  languish  without  them ;  and  others 
would  scarcely  find  the  least  occasion  for  action. 
Faith  is  an  instance  of  the  first,  and  patience  of  the 
last.  Owing  to  a  remaining  selfishness  and  love  of 
ease,  the  saints  are  slow  of  heart  to  believe  the  neces- 
sity and  utility  of  sufferings  and  tribulations. 

Afflictions  are  a  happy  and  profitable  mean  in  the 
Lord's  hand  of  making  the  saints  both  useful  and 
ornaaiental.  In  the  fire  their  graces  so  shine  that 
they  enlighten  and  encourage  the  believing  beholders. 


^         278 

The  advantage  of  afflictions  Is  asserted,  Hcb.  xii.  10, 
II,  "Our  heavenly  Father  chastens  for  our  profit, 
that  we  might  be  partakers  of  his  hohness.  Now  no 
chastening  for  the  present  seemeth  to  be  joyous,  but 
grievous :  nevertheless,  afterward  it  yieldeth  the 
peaceable  fruit  of  righteousness  to  them  who  are 
exercised  thereby."  Afflictions  wean  the  saints  from 
the  world,  and  purge  away  their  sin.  In  this  chapter 
they  are  called  the  Lord's  furnace,  where  he  refines 
and  purifies  his  silver.  The  benefit  of  afflictions  is 
conformable  to  the  experience  of  believers  in  all 
ages.  They  have  reflected  upon  their  severest  trials 
with  pleasure,  and  dwelt  upon  them  with  gratitude 
and  praise.  We  shall  only  mention  the  testimony  of 
one,  who  had  ample  experience  on  this  subject :  "  I 
know,  O  Lord,  that  thy  judgments  are  right,  and  that 
thou  in  great  faithfulness  hast  afflicted  me.  Before  I 
was  afflicted  I  went  astray;  but  now  have  I  kept  thy 
word.  It  is  good  for  me  that  I  was  afflicted,  that  I 
might  learn  thy  statutes."  All  the  saints  will  at  last 
have  reason  to  say,  "  Our  light  affliction,  which  is  but 
for  a  moment,  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory."  They  wean  the  heart 
from  creature-dependance.  They  make  the  saints 
more  humble,  submissive,  and  teachable.  They  are 
powerful  medicines,  which,  in  the  hand  of  the  great 
Physician,  cure  their  immoderate  attachment  to 
worldly  enjoyments,  and  their  spiritual  languors  and 
decays,  and  promote  the  health  and  happiness  of 
their  souls. 

The  saints  have  trials  of  another  kind,  and  more 
excruciating  than  their  bodily  afflictions, — when  they 


279 


fall  before  the  power  of  temptation,  and  their  bones 
are  broken  by  the  prevalence  of  shi.  These  are 
their  worst  and  heaviest  trials ;  but  such  is  the  wis- 
dom and  mercy  of  their  gracious  Lord,  that  he  over- 
rules even  these  for  their  spiritual  advantage,  and 
makes  them  useful  for  polishing  his  jewels.  After 
Peter  had  denied  his  Master,  and  wept  bitterly,  he 
was  cured  of  what  was  hurtful  in  his  forwardness  and 
zeal;  and  had  all  that  was  useful  in  them  greatly 
increased.  He  was  equally  inflamed  with  love  to  his 
Master,  and  active  in  his  cause ;  but  he  was  more 
humble  and  self-diffident.  David's  penitential  Psalm 
proves  how  much,  through  the  Lord's  grace,  he  was 
polished  after  his  fall.  The  gracious  heart  abhors  to 
improve  such  instances  for  the  indulgence  and  exte- 
nuation of  sin ;  and  with  indignation  rejects  the 
thought  of  sinning  because  grace  abounds.  The 
advantage  reaped  by  the  saints  after  their  falls,  while 
useful  and  encouraging  to  themselves,  will  be  infi- 
nitely for  the  glory  of  Divine  wisdom  and  grace. 

III.  The  third  and  last  thing  in  the  text,  is  to  speak 
of  the  day  in  which  the  Lord  makes  us  his  jewels. 

\.  He  makes  them  up  in  the  day  of  regeneration. 
They  were  chosen  in  Christ  from  eternity.  The  Lord 
had  thoughts  of  love  and  mercy  towards  them  from 
everlasting,  and  firmly  purposed  their  complete  sal- 
vation. Before  the  day  of  regeneration  they  lay  in 
their  blood,  without  any  distinguishing  difference 
from  the  rest  of  the  world.  In  that  day  all  their  ini- 
quities were  done  away,  and  a  principle  of  life  and 


280 


grace  implanted.  The  Lord,  who  commanded  light 
to  shine  out  of  darkness,  shines  into  their  hearts ;  and 
all  the  objects  which  they  saw  before,  appear  now  in 
a  very  different  and  new  light.  Important  objects^ 
formerly  unknown,  are  now  discovered,  and  occupy 
their  minds.  The  eye  of  faith  is  opened,  and  they 
look  at  the  things  within  the  vail.  They  are  born 
again,  and  as  really  introduced  into  a  new  world 
as  the  new-born  babe.  Old  things  are  passed 
away,  and  all  things  become  new.  They  experience 
desires  which  they  never  felt  before.  This  is  the 
day  when  the  Lord's  purpose  of  grace  has  the  first 
actual  influence  and  saving  efTect  upon  them,  and  in 
which  he  begins  to  make  them  up. 

2.  He  makes  them  up  in  the  day  of  gradual  sancti- 
fication.  This  day  from  regeneration  is  of  equal  length 
with  their  natural  lives ;  and  through  the  whole  of  it 
he  is  gradually  meetening  them  for  being  pillars  in 
his  temple  above.  Every  thing  that  passes  over  them 
is  overruled  for  promoting  the  work  of  grace,  and  day 
by  day  the  Lord  enables  them  to  "  put  off  the  old 
man  with  his  deeds,  and  put  on  the  new  man,  which 
is  renewed  in  knowledge  after  the  image  of  him  that, 
created  him."  Now  they  lay  aside  one  lust,  then 
another :  now  they  flourish  in  this  grace,  then  in  that ; 
and  every  day  they  die  unto  sin  and  live  unto  righ* 
teousness.  Regeneration  is  the  beginning  of  our 
sanctification ;  that  is  the  growth  and  progress  of  the 
new  birth ;  and  glory  is  the  perfection  of  both. 
Though  the  saint  may  appear  to  decline,  when  re- 
covered, his  declensions  will  issue  in  the  advancement 
of  his  holiness  and  sanctification. 


281        # 

3.  He  makes  them  up  at  death.  Then  in  a  particu- 
lar manner  the  Lord  makes  up  his  jewels.  Then 
the  soul  of  the  believer  is  fully  delivered  from  every 
thing  sinful,  noxious,  or  unholy ;  and  is  made  perfect 
in  every  thing  that  is  valuable  and  excellent.  The 
gracious  dispositions  implanted  and  promoted  in  this 
life,  are  brought  to  the  highest  pitch  of  perfection  and 
beauty.  Then  they  are  perfectly  conformed  to  him, 
who  is  infinitely  holy  in  himself,  and  the  source  of  all 
that  holiness  which  is  to  be  found  among  the  crea- 
tures. At  death  God  takes  the  soul  to  himself  As  a 
great  man,  when  all  the  operations  about  polishing 
his  jewels  are  over,  lays  them  safely  up  in  his  cabi- 
net; so  at  death  God  takes  the  better  part  of  the 
believer  to  himself,  and  houses  it  up  in  glory.  Then 
it  is  beyond  the  reach  of  sin,  Satan,  and  every  enemy. 
Introduced  into  the  temple  above,  it  shall  no  more  go 
out.  There,  there  is  "  no  more  curse,  no  more  death, 
neither  sorrow,  nor  crying,  nor  any  more  pain."  At 
death,  too,  the  Lord  makes  up  the  body.  It  is  lodged 
in  the  place  where  the  weary  are  at  rest,  beyond  the 
reach  of  all  sufferings  and  pain,  and  is  no  longer 
pinched  by  any  of  its  former  wants.  It  is  consigned 
to  the  dust,  in  union  to  the  person  of  Christ,  and  as  a 
part  of  his  purchase ;  and  the  members  for  ever  cease 
to  be  the  instruments  of  sin.  It  is  deposited  in  the 
grave  in  sure  and  certain  hopes  of  a  blessed  resur- 
rection, and  till  that  momentous  period  is  ever  under 
the  watchful  eye  of  the  great  Head.  Thus,  both  the 
parts  are  disposed  of,  and  the  jewel  made  up  by  the 
Lord ;  as  you  have  long  been  taught,  "  The  souls  of 
believers  arc,  at  their  death,  made  perfect  in  holiness, 

30 


282 


And  do  immediately  pass  into  glory ;  and  their  bodied, 
being  still  united  to  Christ,  do  rest  in  their  graves  till 
the  resurrection." 

4.  Once  more,  the  Lord  makes  up  his  jewels  at  the 
final  judgment.  Then  the  soul,  already  happy  in  the 
enjoyment  of  the  God  of  grace,  will  receive  addi- 
tional happiness,  when  the  body,  her  former  partner, 
shall  jointly  share  in  her  celestial  bliss.  Soul  and 
body  will  be  reunited  never  more  to  part,  and  will 
enjoy  ineffable  felicity  to  all  eternity.  The  resur- 
rection of  the  body  is  an  article  of  our  creed,  to 
which  the  believer  gives  his  cordial  assent.  The 
glorious  manner  in  which  it  will  be  accomplished,  is 
beyond  our  conception.  We  have  a  lofty  description 
of  it  in  1  Cor.  xv.  52 — 54,  "  For  the  trumpet  shall 
sound,  and  in  a  moment,  in  the  twinkling  of  an  eye, 
the  dead  shall  be  raised  incorruptible,  and  we  shall 
be  changed.  For  this  corruptible  must  put  on  incor- 
ruption,  and  this  mortal  must  put  on  immortality;  so 
when  this  corruptible  shall  have  put  on  incorruption, 
and  this  mortal  shall  have  put  on  immortality,  then 
shall  be  brought  to  pass  the  saying  that  is  written, 
Death  is  swallowed  up  in  victory." 

To  qualify  the  body  for  inconceivable  and  endless 
happiness,  it  will  undergo  a  wonderful  change.  It 
will  be  raised  spiritual  and  incorruptible,  and  will 
neither  be  liable  to  suffering,  nor  tend  to  dissolution. 
According  to  our  present  ideas,  it  will  resemble  a 
epirit  more  than  a  body.  As  it  will  increase  the 
sufferings  of  the  souls  of  the  wicked,  already  con- 
signed to  everlasting  punishment,  to  be  again  re- 
Jinited  to  their  bodies,  and  the  whole  man  sent  t& 


283 


hell;  a  reunion  will  increase  the  happiness  of  the 
redeemed.  The  souls  and  bodies  of  the  ungodly 
shudder  at  the  thought  of  meeting.  With  wrathful 
and  jealous  eye  they  look  on  each  other  in  the  odious 
and  infamous  light  of  a  seducer,  tempter,  informer, 
and  tormentor,  which  has  exposed  each  the  other  to 
endless  ignominy  and  misery  beyond  all  conception. 
The  very  thought  of  suffering  together,  and  undergo- 
ing joint  punishment,  aggravates  their  torznent,  and 
adds  fuel  to  the  fire.  They  would  almost  rather 
associate  with  the  old  Serpent  than  with  one  another. 
The  very  sight  of  each  other  reminds  them  of  their 
former  opportunities,  and  the  cause  of  their  present 
irremediable  situation.  Opposite  beyond  expression 
is  the  case  of  the  redeemed.  Their  souls  and  bodies 
look  with  wishful  and  longing  eye  the  one  for  the 
other.  In  this  world  they  mutually  shared  in  sorrow 
and  consolation.  They  joined  together  in  divine 
service,  and  excited  and  assisted  one  another.  Here 
they  had  a  sympathetic  feeling  under  all  outward 
fightings  and  inward  fears.  They  jointly  fought  in 
the  great  warfare,  and  opposed  all  their  foes.  To  all 
eternity  they  shall  jointly  enjoy  the  palm  of  victory, 
and  reward  of  grace.  Then  they  shall  be  so  framed 
as  to  be  no  hinderances  the  one  to  the  other,  for  the 
spirit  will  always  be  willing,  and  the  flesh  never  weak. 
Like  old  friends  long  separated,  and  brought  together 
in  the  happiest  circumstances,  a  recollection  of  all 
their  former  scenes,  in  which  each  bore  his  share, 
and  acted  his  part,  will  be  remembered  with  unutter- 
able satisfaction,  and  be  the  ground-worji  of  uncea?* 
ing  pleasure. 


284 


This  is  the  day  chiefly  meant  in  the  text,  when 
Jehovah  says  about  his  jewels,  "  they  shall  be  mine.'''' 
As  to  real  interest  or  propriety,  they  will  be  no  more 
his  than  in  the  day  of  regeneration ;  but  his  propriety 
in  them  will  be  better  known.  When  he  says,  They 
shall  be  mine,  the  meaning  is,  he  would  then  give  the 
most  indubitable  evidence  that  they  were  his  peculiar 
treasure, — he  would  own  and  confess  them  before  an 
assembled  world.  Accordingly  you  have  been  taught 
that  "  at  the  resurrection,  believers,  being  raised  up 
in  glory,  shall  be  openly  acknowledged  and  acquitted 
in  the  day  of  judgment,  and  made  perfectly  blessed  in 
the  full  enjoying  of  God  to  all  eternity." 

When  Malachi  wrote,  it  was  a  time  of  prevailing 
wickedness.  They  that  feared  the  Lord  were  few 
and  despised ;  they  had  trials  of  cruel  mockings,  and 
were  exposed  to  all  the  severity  of  persecution.  They 
w^ere  treated  as  the  ofTscouring  of  all  things;  but, 
says  Jehovah,  they  shall  be  mine  in  the  day  when  I 
make  up  my  jewels.  As  if  he  had  said.  In  the  day  of 
the  Church's  trial  they  shall  be  set  as  a  seal  on  mine 
heart  and  arm ;  in  the  day  of  her  partial  deliverance, 
I  will  so  care  for  them  as  to  make  it  evident  to  them- 
selves that  they  are  mine ;  and  in  the  day  of  her  com- 
plete deliverance,  all  the  world  shall  know  that  they 
are  my  jewels.  Now  they  are  heirs  in  minority ;  then 
they  shall  be  put  in  full  possession  of  the  inheritance 
which  is  incorruptible,  undefiled,  and  fadeth  not 
away.  Now  they  are  princes  in  disguise ;  then  their 
royal  dignity  will  be  conspicuous  and  illustrious  in 
the  highest  degree.  In  one  word,  in  that  day,  that 
solemn  and  important  day,  they  shall  be  the  jewels  of 


f 


285 


Jehovah,  the  admiration  of  angels,  the  envy  of  devils, 
and  the  glory  of  the  universe ! ! ! 

It  remains  now  to  apply  the  subject ;  and  we  infer 
that, 

1.  There  is  a  great  difference  between  saints  and 
sinners.  This  is  evident  from  the  names  ascribed  to 
them  expressive  of  their  natures.  The  one  are  called 
sheep,  and  the  other  goats :  they  have  the  titles  of 
godly  and  ungodly,  holy  and  unholy,  and  righteous 
and  wicked.  Here  the  saints  are  called  God's  jewels, 
or  God's  choice  goods  ;  while  sinners  are  but  lumber. 
These  different  names  and  situations  are  accom- 
panied with  corresponding  privileges  and  danger. 
Great  are  the  privileges  of  the  saints  who  are  Christ's 
and  interested  in  all  spiritual  blessings:  while  the 
sinner  is  in  the  gall  of  bitterness  and  bond  of  iniquity. 

2.  This  difference  should  appear  in  the  lives  of 
believers.  If  they  are  sheep,  they  should  be  gentle 
and  patient ;  they  should  be  docile,  hear  the  shep- 
herd's voice,  and  follow  him.  If  they  are  godly,  their 
conversation  should  be  in  heaven,  and  whether  they 
eat  or  drink,  they  should  do  all  to  the  glory  of  God. 
If  they  are  favourites  of  heaven,  they  should  be  trans- 
formed from  this  world  in  the  renewing  of  their  mind ; 
and  where  their  treasure  is,  there  should  their  hearts 
be.  If  they  are  expectants  of  glory,  their  souls  should 
not  be  drenched  in  earthly  objects  ;  but  "  being  risen 
with  Christ,  they  should  seek  those  things  which  are 
above,  where  Christ  sitteth  on  the  right-hand  of  God." 
If  jewels,  they  should  shine,  and  "  be  blameless  and 
harmless,  the  sons  of  God,  without  rebuke,  in  the 


i286 


midst  of  a  crooked  and  perverse  nation,  among  whom 
they  shine,  as  lights  in  the  world,  holding  forth  the 
word  of  life." 

3.  However  great  that  difference  be  in  itself,  or 
however  discernible  through  the  power  of  Divine 
grace,  it  may  be  in  the  lives  of  believers,  they  have 
no  reason  for  pride  or  self-gloriation.  Christ  found 
them  lying  among  the  pots,  and  the  foulest  of  the  foul. 
"  Their  father  was  an  Amorite,  and  their  mother  was 
an  Hittite:  none  eye  pitied  them  or  had  compas- 
sion upon  them ;  they  were  cast  out  in  the  open  field 
to  the  loathing  of  their  persons,  and  when  Christ 
passed  by,  and  saw  them  in  their  blood,  he  said, 
Live."  He  beautified  them  as  the  dove  whose  wings 
are  covered  with  silver,  and  her  feathers  with  yellow 
gold.  Nay  more,  they  were  not  only  in  this  dreadful 
situation  when  Christ  found  and  delivered  them,  but 
every  degree  of  grace  and  holiness,  every  proper 
thought  and  action,  are  owing  to  a  continued  influx  of 
seasonable  supply  from  his  fulness.  The  saint  can  no 
more  in  his  own  strength  preserve  or  increase  grace, 
than  he  could  procure  or  implant  it.  Sensible  of  this, 
he  glories  only  in  the  Lord. 

4.  The  love  of  Christ  is  truly  amazing.  He  loved 
his  people  from  all  eternity.  In  the  fulness  of  time  he 
took  upon  him  their  nature,  and  died  to  purchase  his 
jewels.  They  are  costly  articles  to  him  indeed,  for 
they  "  are  not  redeemed  with  corruptible  things,  such 
as  silver  and  gold,  but  with  the  precious  blood  of 
Christ."  He  endured  the  wrath  of  God,  and  the 
severest  sufferinos,  that  his  jewels  might  be  brought 
from  the  hole  of  the  pit,  and  exquisitely  polished,     In 


2fi9 


all  that  he  did,  he  had  no  motive  to  excite  him,  buf 
BECAUSE  HE  LOVED  US."  There  was  much  to  prevent 
and  obstruct  his  benevolent  undertaking;  but  he 
surmounted  every  obstacle,  that  he  might  be  able  to 
say  with  propriety,  "  They  shall  be  mine  in  that  day 
when  I  make  up  my  jewels." 

5.  Believers  have  the  highest  reason  to  love  Christ. 
Love  should  beget  love.  We  should  love  him  who 
first  and  thus  loved  us.  We  love  him  too  little  at  the 
best,  and  the  love  of  many  waxes  cold.  Every  mean 
of  grace  should  be  improved  to  inflame  our  love,  and 
especially  the  great  ordinance  of  the  supper  imme- 
diately to  be  dispensed.  At  his  table  the  Lord  sig- 
nally makes  up  his  jewels,  and  his  people  should  go 
forward  to  it  with  gratitude  and  love.  Their  hearts 
should  be  filled  with  earnest  desires  that,  at  his  table, 
they  may  be  polished  for  future  service,  in  a  new  and 
higher  degree  while  continued  in  this  world,  and  for 
death  when  he  shall  call  them  hence.  It  is  highly 
probable  that  this  may  be  the  last  opportunity  to 
some  of  commemorating  the  dying  love  of  the  Re- 
deemer in  this  solemn  ordinance.  We  would  need 
to  rise  from  his  table,  in  some  measure,  armed  with 
the  same  spirit  with  which  Christ  rose  from  the  first 
celebration  of  the  supper, — he  rose,  went  out,  and 
met  death.  Whetlier  you  may  live  longer  or  shorter, 
at  his  table  you  should  seek  a  powerful  intimation 
from  himself,  that  you  shall  be  his  in  the  day  when 
he  makes  Up  his  jewels.  This  would  cheer  and 
animate  your  hearts  under  every  aflSiction,  and  fortify 
your  minds  against  all  desponding  fears.  It  would 
deliver  you  from  an  undue  love  of  life,  and  preparf 


288 


you  to  meet  the  king  of  terrors  unappalled.  You 
should  have  some  evidences  and  good  hope  that  you 
are  his  jewels  before  you  take  your  seat  at  his  table. 
Look  within.  Survey  your  lives.  Collect  your  evi- 
dences. Look  upwards.  Cry  for  the  Spirit  to  breathe 
upon  these  slain  that  they  may  live.  Seek  him  to 
bear  witness  w^ith  your  spirits  that  you  are  the  jewels 
of  the  Lord.  Have  you  already  got  some  polish  ? 
Apply  for  more.  Pray  that  you  may  be  sealed,  and 
kept  safely  and  secretly  till  that  day  when  the  Lord 
makes  up  his  jewels. 

6.  The  saints  may  well  be  resigned  under  the 
sharpest  afflictions.  The  design  of  these  is  to  polish 
and  make  them  up.  The  hotter  the  furnace,  the 
more  admirable  a  sight  is  the  saint  while  in  it,  and 
the  more  beautiful  an  object  when  brought  out.  Tried 
saints  are  a  pleasing  sight  to  angels.  They  behold 
them  with  pleasure  and  wonder.  They  learn  from 
them  the  manifold  wisdom  of  God,  and  the  astonish- 
ing power  of  his  grace,  which  is  invincible  indeed ! 
If  saints  themselves  know  not  now  what  God  is  doing, 
they  shall  know  hereafter. 

7.  We  shall  only  further  infer,  that  sinners  are 
God's  lumber.  If  a  man  apprehend  that  any  valuable 
article  has  fallen  by  among  his  lumber,  he  tosses  it 
about,  if  perhaps  that  valuable  article  might  be  found ; 
and  when  sure  that  there  is  nothing  valuable  among 
it,  he  gives  up  all  future  care  about  it,  and  reckons  it 
rather  cumbersome  than  advantageous ;  and  if  he  is 
about  to  move  to  another  place,  he  commonly  com- 
mits it  to  the  flames. 


289 


God  tosses  about  his  lumber  seeking  out  his  jewels. 
Nations  undergo  revolutions,  that  Zion  may  be  saved, 
and  termed  "  sought  out,  and  not  forsaken."  He 
overturns,  overturns,  overturns,  till  he  come  whose 
right  it  is.  Families  are  moved  from  place  to  place, 
that  certain  individuals  in  them  may  be  brought  to 
the  Gospel  and  saved.  In  every  tossing  a  secret 
unerring  hand  casts  the  lumber  to  such  a  place  that 
the  jewels  may  be  found.  When  these  are  all  made 
up,  the  vast  mass  of  lumber  will  be  cast  into  the  fire 
that  cannot  be  quenched.  Sinners,  be  wise.  You 
have  now  the  best  privileges.  "  If  you  are  wise,  you 
are  wise  for  yourselves ;  but  if  ye  scorn,  ye  alone  shall 
bear  it."  If  you  continue  to  misimprove,  God  will 
cast  you,  with  the  rest  of  his  lumber,  into  hell  fire. 
Oh  that  you  were  wise,  and  would  lay  these  things  to 
heart,  that  the  Lord's  language  concerning  you  also 
may  be,  "  And  they  shall  be  mine  in  that  day  when  I 
make  up  my  jewels !" 


37 


1^ 


SERMON  XIII. 


MALACHI  III.  10. 


JSring  ye  all  the  tithes  into  the  storehouse^  that  there  may 
be  meat  in  mine  house,  and  prove  me  now  herewith,  saith 
the  Lord  of  hosts,  if  I  ivill  not  open  you  the  windows  of 
heaven,  and  pour  you  out  a  blessing,  that  there  shall  not 
be  room  enough  to  receive  it, 

1  HIS  chapter  begins  with  an  illustrious  prophecy 
concerning  Christ.  His  incarnation  is  foretold ;  and 
his  glorious  character  as  Messenger  of  the  new  cove- 
nant is  delineated  as  ground  of  faith  and  consolation 
to  the  Church.  His  gracious  work  of  refining  his 
Church,  and  all  her  members,  is  also  predicted.  In 
the  language  of  the  Old  Testament,  believers  are 
priests  and  Levites,  and  these  he  refines.  His  work 
extends  to  his  enemies,  and  he  is  a  swift  witness 
against  them.  When  he  comes  to  his  Church  as  a 
Refiner,  the  dross  which  cannot  stand  the  furnace 
will  be  consumed ;  and  the  true  gold  brightened. 

This  chapter  also  contains  the  sad  state  of  the 
Jewish  Church.  Various  charges  are  brought  against 
her.  The  precepts  of  both  tables  of  God's  law  are 
broken :  there  is  a  departing  from  God's  ordinances 
Ml  a  continued  progression:  thej  were  guilty  of  rob- 


292 


bing  God :  they  were  obstinate,  and  refused  to  take 
with  the  charge,  and  instead  of  performing  the  duties 
enjoined,  said.  Wherein  shall  we  return,  and  wherein 
have  we  robbed  God  ?  This  prophet  not  only  de- 
scribes what  the  church  then  was,  but  foretells  what 
she  would  be  at  other  periods.  Therefore,  at  any 
time,  when  these  or  such  sins  prevail,  a  gracious 
Lord  speaks  to  Zion  in  the  words  of  the  text,  Bring 
ye  all  the  tithes  into  the  storehouse,  that  there  may 
be  meat  in  mine  house,  and  prove  me  now  herewith, 
saith  the  Lord  of  hosts,  if  I  will  not  open  you  the 
windows  of  heaven,  and  pour  you  out  a  blessing,  that 
there  shall  not  be  room  enough  to  receive  it. 

This  text  viewed  in  its  connexion  contains  these 
things : 

A  judgment  from  God,  viz.  great  outward  scarcity 
bordering  on  famine.  This  was  produced  partly  by 
the  season,  and  chiefly  by  the  caterpillar  and  canker- 
worm  devouring  the  fruits  of  the  ground.  This  judg- 
ment was  God's  voice,  and  proclaimed  that  he  was 
angry.  It  was  a  loud  language  to  the  people.  By  it 
God  punished  them  for  the  sins  specified ;  accordingly 
in  ver.  9  it  is  said.  Ye  are  cursed  with  a  curse,  even 
this  whole  nation. 

It  contains  the  procuring  cause  of  this  judgment, — 
they  robbed  God  of  the  tithes.  They  learned  in 
experience  that  keeping  back  God's  part  did  not 
enrich  them.  Withholding  more  than  is  meet,  espe- 
cially from  God,  tendeth  to  poverty.  On  the  other 
hand,  if  we  honour  the  Lord  with  our  substance,  our 
barns  shall  be  filled  with  plenty,  and  our  presses 
burst  with  new  wine.     In  opposition  to  this  conduct^ 


293 


the  Jews  still  kept  back  God's  part.  They  grudged 
it,  and  thought  that  what  he  got  was  lost  to  them- 
selves. 

In  the  text  too  there  is  the  way  to  get  matters  bet- 
tered, and  the  judgment  removed ;  God's  curse  taken 
away,  and  his  blessing  restored. — Bring  ye  all  the 
tithes  into  my  house.  These  were  God's  property, 
and  were  chiefly  designed  for  two  purposes, — that  the 
priests  and  Levites  might  be  maintained,  and  the 
poor  supplied.  The  Levites  had  no  portion  in  the 
division  of  Canaan.  The  Lord  was  their  portion. 
They  attended  daily  at  the  altar,  and  God  appointed 
that  they  should  live  by  it.  The  poor  were  also  to 
be  supplied.  The  tithes  for  these  uses  were  to  be 
separated,  and  carried  up  to  Jerusalem,  particularly 
every  third  year,  and  the  owners,  along  with  the  Le- 
vites, and  the  poor,  were  to  eat.  Thus  it  is  said, 
Deut.  xiv.  28,  29,  "  At  the  end  of  three  years  thou 
shalt  bring  forth  all  the  tithe  of  thine  increase  the 
same  year,  and  shalt  lay  it  up  within  thy  gates.  And 
the  Levite,  (because  he  hath  no  part  nor  inheritance 
with  thee)  and  the  stranger,  and  the  fatherless,  and 
the  widow,  which  are  within  thy  gates,  shall  come^ 
and  shall  eat  and  be  satisfied;  that  the  Lord  thy 
God  may  bless  thee  in  all  the  work  of  thine  hand 
which  thou  doest."  See  also  chap.  xii.  5,  6,  7,  11, 
12, — they  were  to  pay  them  a//,  and  withhold  none. 
They  were  to  do  this  before  the  plenty  should  be 
enjoyed,  as  a  proof  that  they  could  trust  God,  and 
believe  his  word  before  they  saw  the  accomplish- 
ment, as  the  way  in  which  they  were  to  expect  plenty, 
and  as  giving  a  decided  preference  to  God's  house. 


294 


In  fine,  the  text  contains  the  encouragement.  God 
calls  them  to  prove  and  try  him  about  the  blessing. 
This  without  doubt  amounts  to  a  promise.  The  path 
of  duty  is  pointed  out,  and  the  success  graciously 
secured.  While  there  is  great  encouragement  in 
Gdd's  promise,  this  is  heightened  by  the  abundance 
of  the  blessing, — "  that  there  shall  not  be  room 
enough  to  receive  it."  Perhaps  the  words  in  the 
original  imply,  that  God  could  give  no  more,  as  well 
as  they  receive  no  more ;  and  may  very  naturally  be 
explained,  that  God  will  give  a  perpetual,  everlasting, 
and  most  abundant  blessing.  As  God  expressed  his 
kindness  to  the  Old  Testament  Church  in  blessings  of 
a  more  visible  nature,  this  had  a  primary  respect  to 
great  abundance  of  corn,  wine,  and  oil;  his  blessing 
on  the  land  that  flowed  with  milk  and  honey.  So 
much  did  these  outward  things  depend  on  his  bless- 
ing, that  Zion  sung,  "  He  turneth  the  wilderness  into 
a  standing  water,  and  dry  ground  into  water-springs." 

Such  is  the  literal  and  primary  sense.  But  matters 
of  vastly  more  importance  are  included.  That  the 
mere  paying  of  tithes  was  not  all  is  evident,  because 
the  Old  Testament  dispensation  was  near  an  end; 
or  rather  the  prophecy  respected  the  period  after 
Christ's  incarnation.  Besides,  tithes  might,  and  often 
were,  punctually  paid,  and  God,  instead  of  being 
pleased,  greatly  offended.  He  says,  Psal.  1.  8,  "  I 
will  not  reprove  thee  for  thy  sacrifices,  or  thy  burnt^- 
offerings."  Much  depends  on  the  manner  of  per- 
forming duty,  and  the  end.  "  Offer  unto  God  thanks-- 
giving ;  and  pay  thy  vows  unto  the  Most  High." 


295 


As  the  Old  Testament  dispensation  was  typical, 
and  a  shadow  of  good  things ;  we  must  drop  the  sha- 
dow, and  attend  to  the  substance.  In  New  Tes- 
tament language,  bringing  all  the  tithes  signifies 
having  respect  to  all  God's  precepts,  aiming  at  the 
performance  of  every  duty,  and  especially  prizing 
and  supporting  the  Gospel  and  its  ordinances.  By 
the  blessing  of  plenty  is  meant  the  corn  that  makes 
the  young  men  cheerful,  and  that  new  wine  which 
exhilarates  the  maids. 

It  is  universally  agreed  that  the  devourer  in  the 
following  verse  signifies  a  great  spiritual  enemy; 
deliverance  from  him,  a  great  spiritual  blessing ;  and 
that  the  fruits  of  the  ground  are  to  be  taken  in  a 
spiritual  sense.  This  verse  also,  under  figurative 
language,  sets  before  us  great  spiritual  blessings.  If 
we  could  only  see,  we  would  find  it  a  bright  cloud 
with  the  sound  of  abundance  of  rain.  If  we  could 
attain  to  the  spiritual  exercise  here  pointed  out,  the 
blessing  would  certainly  become  matter  of  experience 
and  enjoyment.  In  fine,  if  one  person  attain  thig 
exercise,  though  ten  thousand  should  neglect  it,  the 
blessing  will  be  his.  Faithful  is  he  that  hath  pro- 
mised, and  God  has  not  said  to  any.  Seek  me  in  vain. 

We  shall  endeavour  in  explaining  these  words, 

I.  To  open  up  the  import  of  the  text. 

II.  Show  what  it  is  to  bring  all  the  tithes  into 
God's  house. 

III.  Illustrate  the  exercise  of  proving  God, 


296 


IV.  Speak  ot'God's  opening  the  windows  of  heaven 
and  pouring  out  the  blessing. 

I.  It  is  first  proposed  to  take  notice  of  some  truths 
impHed  in  the  text. 

In  this,  and  many  other  passages  of  Scripture,  Zion 
is  called  God's  house.  He  says.  That  there  may  be 
meat  in  mine  house.  It  is  so  called  in  allusion  to  the 
temple.  There  is  much  propriety  in  this  designa- 
tion. God  has  founded  it.  It  is  the  place  of  his 
peculiar  residence,  and  he  says,  Here  will  I  dwell. 
In  Zion  he  converses  with  his  people,  as  the  Father 
of  the  family.  There  he  is  worshipped,  and  commu- 
nicates mercy ;  there  he  receives  petitions,  and  be- 
stows his  grace.  It  is  an  emblem  of  the  Church 
above,  and  the  entrance  to  it ;  and  the  same  term  is 
applied  to  both.  Christ  says  of  heaven,  In  my  Fa- 
ther's house  a,re  many  mansions. 

1.  This  text  implies  that  this  house  is  supported 
by  the  activity  of  the  Head  and  the  members.  If  either 
of  these  be  deficient,  there  is  a  great  want.  If  the 
members  fail,  the  tithes  are  wanting ;  and  if,  through 
provocation,  the  Head  fail,  the  blessing  is  withheld. 
In  every  period,  the  Church  has  been  supported  by 
the  activity  of  both.  The  members  have  supported 
her  by  their  activity  and  the  performance  of  duty; 
and  the  Head  by  powerful  efficacy  and  the  blessing. 
It  is  impossible  to  mention  what  both  of  these  have 
done,  and  still  do. 

The  members  love  and  attend.  They  love  the 
habitation  of  God's  house,  and  prefer  a  day  in  his 


297 


courts  to  a  thousand.  They  wait  at  the  pests  of 
wisdom's  doors,  listen  to  Christ's  voice,  and  sit  at  his 
feet  and  learn.  Hearing  Christ's  voice  is  an  eminent 
way  in  which  they  support  the  spiritual  house.  They 
pour  out  their  hearts  before  him.  They  wrestle  for 
his  interest  and  their  own,  which  are  inseparably 
connected ;  and  will  have  no  denial.  They  present 
the  calves  of  their  lips,  and  enter  his  courts  to  praise 
him.  They  support  and  maintain  his  ordinances. 
They  are  set  for  the  defence  of  his  Gospel.  In  Eze- 
kiel's  language,  they  love  and  support  the  forms, 
fashions,  and  laws,  of  his  house.  They  devote  them- 
selves and  their  all  to  him.  To  maintain  this  house, 
they  count  not  even  their  lives  dear,  and  by  his  grace 
are  determined  to  resist  whatever  would  hurt  or 
■destroy  it  even  unto  blood.  To  all  these  things  they 
iire  constrained  by  the  love  of  Christ. 

The  Head  does  all  in  respect  of  efficacy.  He  laid 
the  foundation  deep  in  his  own  purpose  and  blood. 
The  whole  edifice  is  built  upon  him  as  the  foundation 
laid  in  Zion  by  his  Father.  By  his  almighty  grace 
he  brings  all  the  stones  from  the  rough  quarry  of 
nature,  and  makes  them  lively  stones  by  union  to 
himself  He  lays  and  supports  them.  Conversion 
and  through-bearing  are  signal  parts  of  the  support 
of  this  house;  and  both  are  from  him.  He  instituted 
every  ordinance,  and  appointed  every  office.  His 
grace  and  providence  are  hourly  employed  about  this 
house.  He  waters  it  with  his  grace  every  moment ; 
and  all  power  in  heaven  and  earth  is  given  to  him  for 
supporting  and  bringing  it  to  perfection.  "  The  Lord 
of  hosts  shall  come  down  to  fight  for  Mount  Zion,  and 

38 


298 


for  the  hill  thereof.  As  birds  flying,  so  will  the  Lord 
of  hosts  defend  Jerusalem ;  defending  also  he  will 
deliver  it,  and  passing  over  he  will  preserve  it." 
Whatever  the  members  do,  in  the  way  of  duty,  is  by 
his  appointment;  and  his  blessing  alone  makes  it 
successful.  All  the  efficacy  and  grace  and  Providence 
is  immediately  from  himself 

2.  It  implies  that  the  great  Master  of  this  house 
takes  particular  notice  of  the  conduct  of  all  who 
profess  to  belong  to  it.  This  and  other  passages  in 
this  chapter  are  expressive  of  the  narrowest  notice. 
He  observes  when  they  pay  the  tithes,  and  when  they 
neglect.  He  observes  even  the  principle  from  which 
they  act,  and  whether  they  give  cheerfully  or  with  a 
grudge.  There  are  two  characters  of  Christ  expres- 
sive of  the  closest  notice.  He  is  called  a  retiner, 
and  distinguishes  between  the  gold  and  the  dross. 
He  is  a  witness.  He  is  present  at  every  action,  and 
carefully  scrutinizes  it. 

He  distinguishes  between  the  true  and  nominal 
professor.  Where  the  person  is  not  accepted,  every 
action  and  service  is  rejected.  He  curses  the  de- 
ceiver. None  can  enter  into  this  house  and  deceive 
him.  He  observes  all  the  workings  of  the  unbeliev- 
ing heart,  and  takes  particular  notice  how  often 
it  refuses  him,  and  how  inimical  it  is  to  his  grace. 
About  nominal  professors  he  particularly  notices, 
what  they  do  not  to  support  his  house,  and  what  they 
actudhj  do  to  undermine  and  destroy  it.  Though  they 
may  forget  the  instances  of  neglect  and  opposition, 
^le  registers  them  all ;  and  will  call  them  over  at  the 
last  day.     To  one  he  will  say,  I  was  an  hungered. 


290 


and  you  gave  me  no  meat ;  and  to  another,  I  was  sick 
and  in  prison,  and  you  did  not  minister  unto  me. 

He  observes  also  the  real  friends.  Should  any, 
however  vile  and  unworthy,  cast  but  an  eye  to  this 
house,  he  sees  him  yet  afar  off,  like  the  prodigal 
when  he  thought  of  returning  to  his  father's  house, 
or  the  publican,  when  he  could  scarcely  lift  up  his 
eyes,  or  Jonah  when  he  cried  from  the  belly  of  hell. 
With  respect  to  the  real  friends,  he  carefully  notices 
what  they  actually  do^  for  his  house,  and  what  they 
desire  to  do ;  how  many  are  converted  in  their  desire, 
and  how  many  enemies  are  brought  down.  He 
observes  their  sad  lamentations  for  what  they  cannot 
do.  He  knows  when  it  is  in  their  heart  to  build  a 
house,  and  when  they  lament  after  the  Lord.  He 
takes  notice  of  all  their  complaints  about  what  retards 
them;  and  their  secret  groanings  are  not  hid  from 
him.  He  is  well  acquainted  with  their  love  to  the 
lower  house,  and  longing  for  the  higher.  He  notices 
every  part  of  their  outward  substance  which  is  given 
to  support  his  members  and  interest,  even  to  a  cup 
of  cold  water.  Every  groan  and  every  grace  are 
carefully  observed,  and  shall  not  lose  a  reward.  He 
cannot  but  notice  these,  as  thev  all  come  from  him- 
self;  for  out  of  his  fulness  we  receive,  and  grace  for 
grace. 

3.  It  implies  that  God  has  appointed  a  certain 
order  and  connexion  between  the  services  of  his 
people  and  the  blessing.  This  text  evidently  sup- 
poses an  established  and  settled  connexion.  When 
the  tithes  were  regularly  brought  into  God's  house, 
the  blessino-  was  granted :  and   when  withheld,  the 


tA 


^m 


eutse  followed.    This  order  is  mentioned  in  verse  % 
"  Return  unto  me,  and  I  will  return  unto  you."     It  is 
by  no  means  an  order  of  merit.     How  can  the  cries 
of  a  beggar  be  thought  meritorious  ?     Faith,  or  any 
other  grace,  which  is  the  fruit  of  God's  favour,  can 
never  have  the  least  influence  to  merit  it.     It  is  a 
connexion  of  order  by  God's  appointment,  and  ensures- 
success.     His  great  encouraging  rule  is,  "  Seek,  and 
ye  shall  find :  knock,  and  it  shall   be   opened  unto 
you ;"  or  in  the  language  of  this  text,  "  Prove  me,  if 
I  will  not  pour  you  out  a  blessing."     This  method  has 
the  happiest  effects.     It  crowns  God's  institutions  with 
honour,  and  the  aims  and  endeavours  of  the  worship- 
pers  with   success.      It  is   peculiarly  mortifying  to- 
sin.     It  keeps  the  saint   always  near  the   throne  of 
grace,  and   gives   a  double  relish  to   the   blessing. 
Were  God  to  follow  any  other  order,  it  would  indulge 
men  in  unbelief  and  sloth. 

4.  That  in  the  right  performance  of  duty  God  has 
great  pleasure,  and  his  people  great  profit. 

The  tithes  are  meat  in  God's  house.  As  the  priests 
under  the  law  did  eat  of  the  tithes  offered  by  the 
people,  so  the  great  High  Priest  is  represented  as 
relishing  the  spiritual  services  of  the  saints.  The 
spouse  speaks  of  laying  up  fruit  for  her  beloved,  and 
he  accepts  the  meat-offerings  and  the  drink-offerings 
of  his  people.  In  duties,  rightly  performed,  Christ 
and  believers  are  represented  as  supping  with  one 
another,  and  their  intimacy  and  familianty  resemble 
John's,  when  he  leaned  on  Christ's  bosom.  Besides, 
when  the  tithes  are  brought  into  God's  house,  he 
jHurs  out  the  blessing,  and  as  mercy  is  his  darling. 


JPOf 


aftribute,  there  is  nothing  in  which  he  more  delights. 
The  more  he  is  importuned,  he  gives  the  more,  and 
with  greater  complacency.  The  Scriptures  every 
where  speak  of  that  dehght  and  pleasure  which  God 
has  in  the  services  of  his  people.  They  are  called  an 
offering  of  sweet  savour.  The  respect  he  had  to 
Abel's  sacrifice  is  expressive  of  the  complacency  he 
has  in  every  sacrifice  performed  in  faith.  His  com- 
placency is  variously  expressed  in  Scripture.  A 
broken  spirit  is  a  pleasing  sacrifice  to  God,  and  he 
has  pleasure  in  those  who  betake  themselves  to  his 
mercy.  He  says  to  all  his  people.  The  companions^ 
hearken  to  thy  voice,  cause  me  to  hear  it.  When  the 
fearers  of  his  name  speak  together,  he  writes  a  book 
of  remembrance ;  and  he  puts  their  tears  in  his  bottle. 
Instead  of  forgetting  their  labours  of  love,  they  shall 
be  mentioned  at  the  last  day,  as  evidences  of  his 
satisfaction  and  their  love. 

Believers  have  great  profit.  Duty  is  the  way  in 
which  God  bestows  the  blessing,  and  of  all  things 
the  blessing  is  the  most  advantageous.  Being  made 
sharers  of  it,  the  fulness  of  the  new  covenant  becomes 
theirs.  They  are  interested  in  Christ,  the  unspeak- 
able gift  of  God,  and  with  him  God  freely  gives  all 
things.  All  their  wants  are  supplied.  The  promises 
will  be  faithfully  accomplished.  Then  he  will  be 
their  God,  and  they  shall  be  his  people.  He  will 
give  grace  and  glory,  and  withhold  no  good  thiug.  In 
the  language  of  this  text,  the  curse  and  all  its  baneful 
effects  will  be  removed.  Besides,  if  there  is  unspeak- 
able advantage  in  receiving  the  blessing,  there  is  no" 


302.. 

small  benefit  in  seeking  it.  Wrestling  for  it  exercises, 
and  increases  grace,  prepares  the  soul  for  receiving 
it,  and  enhances  its  value  when  bestovred. 

5.  It  also  implies  that  nothing  can  be  more  preju- 
dicial to  the  spiritual  interest  of  Church  members 
than  to  be  scanty  in  the  service  of  God.  Of  this  many 
passages  are  a  ready  proof  Here  they  kept  back 
the  tithes,  and  had  famine  instead  of  plenty,  and  a 
curse,  and  not  a  blessing.  In  the  prophecy  of  Hag- 
gai  we  are  told  that  their  own  houses  were  ceiled, 
strong,  warm,  and  elegant;  while  the  Lord's  house 
was  in  ruin.  On  this  account  the  seed  was  in  the 
barn  while  it  might  have  been  in  the  blade.  They 
sowed  much,  but  reaped  little ;  and  the  Lord  did 
blow  on  the^  little  which  they  brought  home.  The 
heaven  over  them  was  stayed  from  dew,  and  the  earth 
from  her  fruit.  God's  blessing,  as  set  before  us  in  his 
promises^  may  be  compared  to  the  fat  kine  and  years 
of  plenty ;  and  our  scanty  services  to  the  lean  kine  and 
years  of  famine  which  devoured  them.  In  general  it 
will  be  found  true  respecting  religious  duties,  that  he 
who  soweth  sparingly  shall  reap  sparingly.  To  very 
many  are  these  words  applicable,  "  Ye  receive  not 
because  ye  ask  not;  and  hitherto  ye  have  asked 
nothing."  Some  cannot  find  time  for  the  evening  and 
morning  sacrifices;  and  others  find  not  an  heart. 
The  same  may  be  said  concerning  hearing  and  read- 
ing the  Lord's  word,  self-examination,  and  many  other 
duties.  The  attainments  of  many  are  small,  compared 
with  what  they  might  and  should  be ;  and  this  pro- 
t  vokes  God  to  send  leanness  to  their  souls.     There 


t 


303 


are  a  number  of  spiritual  sluggards  whose  gardens 
are  filled  with  weeds.  The  hand  of  the  diligent 
alone  maketh  rich. 

There  are  two  rules  about  our  conduct  in  God's 
service.  The  one  is,  According  to  your  faith  be  it 
unto  you,  and  faith  will  never  grudge  time  or  endea- 
vour. The  other  is,  With  the  same  measure  that  ye 
mete  withal,  it  shall  be  measured  unto  you  again.  If 
we  satisfy  ourselves  with  scanty  measure  in  our  appli- 
cation to  God,  how  can  we  expect  any  thing  but 
scanty  returns  ?  But  in  our  religious  duties,  if  we 
have  good  measure,  pressed  down,  shaken  together, 
and  running  over,  we  may  expect  gracious  returns  in 
the  same  proportion.  By  this  we  do  not  design  to 
limit  the  Lord's  sovereignty,  or  the  riches  of  his 
grace,  or  to  make  our  conduct  the  measure  of  his; 
but  only  to  point  out  the  usual  way  in  which  believers 
may  expect  large  supplies  of  grace.  When  we  ask 
frequently  and  fervently,  his  grace  alone  inclines  and 
enables  us :  and  as  we  serve  him  only  with  his  own, 
so  in  bestowing  more  grace,  and  answering  our  cries, 
lie  only  crowns  that  which  he  has  already  given  and 
drawn  into  exercise. 

6.  It  implies  tliat  God  will  not  disregard  the  dili- 
gent conscientious  performance  of  duty,  but  will 
crown  it  with  success.  All  the  tithes  broudit  into  tlic 
storehouse  below,  will  open  the  windows  of  heaven 
above,  and  drawdown  the  blessing.  This  text  would 
be  unmeaning  on  any  other  supposition.  In  all  time 
past  a  single  instance  cannot  be  adduced,  where 
God  has  been  inattentive  to  the  fervent  cries  of  his 
people.     All  the  saints  stand  as  a  cloud  of  witnesses 


304 


in  proof  of  the  contrary.  As  long  as  Abraham  prayed 
for  vSodom  he  was  heard ;  and  when  Israel's  cause 
seemed  most  desperate,  Moses  interceded  success- 
fully. Every  saint  has  said  with  David,  Psal.  xxxiv,  6, 
"  This  poor  man  cried,  and  the  Lord  heard  him,  and 
saved  him  out  of  all  his  troubles :"  or  with  Paul, 
2  Cor.  xii.  8,  9,  "  I  besought  the  Lord  thrice ;"  and 
if  God  did  not  grant  the  blessing  that  was  sought,  he 
compensated  the  want  by  saying,  "  My  grace  is  suffi- 
cient for  thee." 

As  God  has  crowned  the  conscientious  perform- 
ance of  duty  in  all  time  past,  we  may  be  sure  he 
will  do  it  in  every  future  period.  If  God  should  at 
any  time  neglect  the  prayers  and  services  of  his 
people,  it  would  be  attended  with  the  worst  effects : 
besides  the  failure  of  his  promise,  it  would  lead  us 
into  an  endless  labyrinth,  for  if  he  were  not  to  be 
found  in  the  way  of  duty,  we  could  never  know  where 
to  find  him. 

The  afflicted  believer  objects,  and  says,  this  bears 
hard  upon  me :  if  the  Lord  always  listens  to  the  cries 
of  true  believers,  I  fear  I  am  not  one  of  them :  I  have 
prayed  much,  and  sought  him  fervently;  I  have 
waited  long  at  the  throne  of  grace  for  a  blessing 
w  liich  I  greatly  need ;  but  he  has  been  silent  to  my 
prayer,  I  am  near  to  halt,  and  my  cry  is.  How  long, 
OLord! 

We  would  answer,  are  you  certain  that  God  has 
not  heard  you  ?  If  you  have  not  got  the  very  blessing 
wiiich  you  prayed  for,  has  he  not  bestowed  some 
others  ?  Has  he  not  strengthened  you  with  strength 
\n  the  inner  man.^    Wait  on  him  who  waits  to  be 


305 


gracious.  If  the  vision  tarry,  wait  for  it ;  and  at 
evening  time  it  will  be  light.  However  long  God 
may  seem  to  be  silent,  the  dejected  saint  ought  to 
wait  on  him,  laying  down  this  as  an  infallible  conclu- 
sion. Heaven  and  earth  may  pass  away,  but  God's 
word  shall  be  fulfilled. 

In  the  last  place,  it  implies  that  a  promising  God 
delights  to  be  put  to  his  word  and  proved  by  it.  He 
says.  Bring  ye  all  the  tithes  into  the  storehouse  and 
prove  me.  A  faithless  person  cannot  endure  to  be 
proved  by  his  word ;  but  nothing  is  more  acceptable 
to  him  who  has  faithfulness  for  the  girdle  of  his  loins, 
than  when  his  people  prove  him  by  faith,  wrestling 
that  he  would  do  as  he  has  said.  Jacob  proved  God, 
and  put  his  word  to  the  trial  when  his  angry  brother 
came  against  him.  He  applied  to  him  as  the  God  of 
his  fathers  Abraham  and  Isaac,  and  put  him  in  mind 
of  the  injunction  to  return  to  his  own  country  and 
kindred,  and  the  promise  that  he  would  deal  well 
with  him.  He  acknowledged  his  unworthiness,  but 
insisted  for  deliverance,  because  God  said,  I  will 
surely  do  thee  good,  and  make  thy  seed  as  the  sand 
of  the  sea  which  cannot  be  numbered.  Moses  also 
proved  God  about  the  great  promise  of  bringing 
Israel  into  Canaan.  Often  Israel  rebelled  against 
God  and  provoked  him.  He  threatened  to  destroy 
them ;  but  Moses  said.  What  will  become  of  thy  pro- 
mise .''  He  urged  every  argument  for  the  accom- 
plishment ;  and  God  was  as  good  as  his  word.  David 
too  proved  him  about  giving  him  the  kingdom. 
This  promise  often  seemed  to  fail,  but  after  a  variety 
of  striking  events  was  punctually  fulfilled.     Though 

39 

m 

k 


306 


sometimes  David  was  about  to  stagger,  in  general  he 
proved  God,  and  rested  on  the  word  he  had  spoken 
in  his  hoHness.  All  the  saints  prove  God,  saying, 
Remember  the  word  upon  which  thou  hast  caused  us 
to  hope.  The  straits  to  which  Jacob  and  David 
were  reduced  are  a  proper  emblem  of  the  inward 
fightings  of  the  Lord's  people  in  the  Christian  war- 
fare. The  opposing  rage  of  Esau  and  Saul  fall  far 
short  of  the  malicious  cruelty,  and  destructive  cun- 
ning of  the  great  adversary  who  goes  about  seeking 
whom  he  may  devour.  Through  his  temptations  and 
the  power  of  unbelief  the  saints  are  often  reduced  to 
their  wits'  end.  Nothing  then  remains  but  to  look 
again  to  God's  holy  temple,  and  prove  his  promise. 
This  exercise  is  best  understood  by  the  believer 
when  all  refuge  fails,  and  only  the  bare  word  of  pro- 
mise remains  as  ground  of  hope.  In  this  situation, 
when  the  saint  grasps  the  promise,  and  proves  the 
Divine  veracity,  he  eminently  glorifies  the  Divine 
perfections,  especially  that  power  which  can  accom- 
plish the  word  and  surmount  every  difficulty,  and  that 
faithfulness  which  actually  will  do  it. 

II.  We  proceed  to  show  what  it  is  to  bring  all  the 
tithes  into  God's  house. 

1.  In  order  to  this  we  must  be  there  ourselves.  As 
far  as  possible  it  was  the  duty  of  Israel  to  bring  the 
tithes,  and  not  send  them.  The  spiritual  services 
meant  by  the  tithes,  like  the  widow's  mites,  derive 
their  value  not  so  much  from  the  quantity,  as  the 
person,  and  the  maimer  in  which  he  performs  them. 


A 


307 


Personal  attendance  upon  God's  ordinances,  whether 
public  or  private,  is  a  great  duty,  which  should  not 
be  neglected  when  God  gives  opportunity.  The 
temple  below  is  an  emblem,  and  in  some  respects 
the  threshold  of  that  above,  where  none  will  worship 
by  proxy.  We  ought  to  present  our  bodies  before 
God  in  his  ordinances,  for  the  honour  of  Christ  the 
great  Head,  the  encouragement  of  others,  and  our 
own  spiritual  benefit.  In  ordinances  Christ  is  ex- 
hibited as  the  only  Saviour  and  propitiation,  and  set 
forth  crucified  before  us.  He  passes  by  as  the  great 
Physician  of  souls,  and  kindly  says  to  every  diseased 
sinner,  as  to  the  impotent  man,  "  Wilt  thou  be  made 
whole?"  In  these  he  makes  over  himself,  and  all  the 
fulness  of  the  covenant  of  grace. 

A  due  personal  attendance  on  God's  ordinances 
has  been  regularly  exemplified  by  his  people  in 
every  age.  Of  old  the  children  of  Israel  punctually 
went  to  Jerusalem :  thither  the  tribes  went  up,  Psal. 
cxxii.  and  no  hai'dships  either  prevented  them  from 
setting  out,  or  dispirited  them  in  the  way.  Passing 
through  the  valley  of  Baca,  they  made  it  a  well ;  they 
went  from  strength  to  strength,  and  every  one  of 
them  appeared  in  Zion  before  God.  They  esteemed 
a  day  in  his  courts  better  than  a  thousand  ;  and  this 
supported  them  under  every  discouragement  by  the 
way.  They  found  in  experience  that  their  own  hap- 
piness consisted  in  yielding  obedience  to  the  Divine 
command.  At  the  entry  of  the  New  Testament  dis- 
pensation they  continued  daily  in  the  temple;  and 
in  every  age  the  Lord's  people  will  be  found  to  love 
the  habitation  of  his  house.     A  neglect  or  contempt 


308 


of  ordinances  is  most  dangerous.  A  curse  is  de- 
nounced against  the  man  who  turns  away  his  foot 
from  hearing  the  law.  It  must  be  remembered,  how- 
ever, that  mere  bodily  attendance  is  not  sufficient. 
God  is  a  Spirit,  and  they  that  worship  him  must 
worship  him  in  spirit  and  in  truth.  He  chiefly  calls 
for  the  heart ;  and  a  dead  carcass  can  never  please 
him.  Alas!  professed  worshippers  are  often  like 
Ezekiel's  hearers,  who  sat  in  God's  house  and  heard 
his  word,  but  their  hearts  went  after  their  covetous- 
ness.  While  many  satisfy  themselves  with  a  mere 
external  attendance,  others  often  absent  themselves 
altogether.  There  will  be  excuses  while  in  this 
earthly  tabernacle,  but  they  should  be  such  as  will 
satisfy  conscience  in  the  hour  of  death,  and  may  be 
presented  to  the  Judge. 

2.  It  implies  that  we  ought  to  devote  a  certain 
portion  of  our  time  to  the  Lord,  without  reckoning  it 
lost.  Many  of  the  Israelites  who  brought  the  tithes 
to  Jerusalem  were  at  a  great  distance,  but  whatever 
time  was  requisite,  they  were  to  allow  it  without 
grudging. 

Our  time  is  wholly  the  Lord's.  It  began  by  his 
appointment,  will  end  at  his  pleasure,  and  ought  to 
be  spent  in  his  service.  We  should  have  an  eye  to 
his  glory  in  our  natural  and  civil  actions.  We  should 
join  fervency  in  spirit  with  diligence  in  business,  and 
whether  we  eat  or  drink,  we  ought  to  do  all  to  his 
glory ;  but  a  certain  proportion  should  be  particu- 
larly devoted  to  him.  He  has  expressly  set  apart 
some  time  for  himself  While  in  infinite  wisdom  he 
has   allowed  us   six   days,    he  claims   the   seventh. 


309 


Reason  cannot  but  assent  to  the  propriety  of  the  ap- 
pointment. A  much  greater  or  lesser  proportion 
would  have  been  equally  inexpedient.  On  the  one 
hand,  we  are  very  ready  to  forget  Divine  things  ;  and 
on  the  other,  the  concerns  of  this  world  require  our 
attention  while  in  it.  While  God  has  set  apart  the 
whole  of  the  seventh  day  for  himself,  he  claims  also  a 
portion  of  all  the  six.  Under  the  law  the  morning 
and  evening  sacrifices  were  appointed,  and  punc- 
tually observed.  The  Gospel  delivers  from  the 
letter,  but  by  no  means  from  the  spirit.  We  are  still 
to  begin  and  end  the  day  with  the  calves  of  our  lips. 
The  believing  Israelites  did  not  consider  these  sacri- 
fices as  any  way  exempting  them,  either  from  secret, 
or  family  duty.  To  encourage  to  the  careful  observ- 
ance of  them,  God  often  signally  countenanced  them 
with  some  special  manifestations  of  himself,  instances 
of  which  we  have  in  Job  and  Daniel. 

Though  expressly  enjoined  not  to  give  God  less, 
on  particular  occasions,  we  may  and  should  give 
him  more.  Providential  calls,  our  own  situation, 
and  that  of  others,  will  determine  as  to  these  occa- 
sional services.  There  are  especially  two  things, 
which  will  tend  to  settle  the  quantity  of  time  to  be 
thus  devoted  to  God.  These  are  love  and  necessity^ 
each  of  which  has  a  powierful  plea.  Love  dislikes 
to  be  stinted  as  to  the  time  spent  with  the  dearest 
friend;  and  necessity  cannot  think  of  going  away 
without  good  time  to  present,  urge,  and  plead  in  its 
own  behalf  When  one  can  say  with  David,  I  am 
poor  and  needy,  or  with  Paul,  the  love  of  Christ 
constraineth  me ;    he  will  not   be   greatly  ignorant 


310 


about  the  time  to  be  devoted  to  the  Lord.  The  thne 
immediately  spent  with  God  has  precious  effects.  It 
consecrates  the  rest  of  the  time,  and  tends  to  spi- 
rituahze  the  heart;  and  then  the  person  is  hkely  to 
be  in  the  fear  of  the  Lord  all  the  day  long. 

We  are  not  to  reckon  the  time  lost  which  is  thus 
spent.  There  is  no  profit  in  robbing  God.  Even  as 
to  the  things  of  this  world,  he  may  soon  blast  them^ 
or  lay  his  hand  upon  us.  If  we  look  to  the  other 
world,  no  time  can  be  employed  to  such  advantage 
as  in  seeking  the  pearl  of  great  price,  and  laying  up 
treasure  in  heaven. 

3.  It  also  implies  that  we  should  give  him  a  part  of 
our  substance.  This  was  directly  and  immediately 
meant  by  the  tithes.  Under  the  Gospel,  the  com- 
mand to  honour  the  Lord  with  our  substance  is  as 
binding  as  ever,  though  we  are  neither  confined  to 
the  same  manner  of  giving,  nor  to  the  same  quantity. 
As  this  duty  is  perhaps  as  little  understood  and 
practised  as  most,  the  following  things  may  perhaps 
cast  light  upon  it. 

All  that  we  have  in  this  world  is  from  the  Lord. 
The  silver  and  the  gold  are  his.  We  are  taught  by 
Christ  to  seek  our  daily  bread  from  him,  and  he 
carves  out  our  lot.  If  we  enjoy  outward  prosperity, 
it  is  wholly  from  him.  "  He  blessed  them  also,  Sb 
that  they  are  multiplied  greatly,  and  sufTereth  not 
their  cattle  to  decrease."  (Psal.  cvii.  38.)  The  hairs 
of  our  head  are  numbered  by  him,  and  a  sparrow 
falls  not  to  the  ground  without  him.  The  best  con- 
certed plans,  and  the  strongest  endeavours  will  be 
unsuccessful,  without  his  blessing;  and  his  watchful 


311 


Providence  is  equally  necessary  both  for  procuring, 
and  preserving  our  outward  enjoyments. 

As  we  have  our  all  from  the  Lord,  we  ought  to 
expend  none  of  it  directly  against  him  or  to  support  his 
enemies,  but  to  use  it  in  subserviency  to  his  glory, 
and  our  salvation.  The  contrary  conduct  is  most 
suiful.  It  was  a  great  ground  of  the  Lord's  contro- 
versy with  his  people,  that  they  did  not  see  his  hand 
in  the  good  things  they  enjoyed,  and  knew  not  that 
their  corn,  wine,  and  oil,  which  they  prepared  for 
Baal,  came  immediately  from  him.  This  provoked 
him  to  take  away  these  outward  blessings,  Hosea  ii. 
8 — 13.  The  same  conduct  is  also  reprobated,  James 
iv.  3,  "  Ye  ask,  and  receive  not,  because  ye  ask 
amiss,  that  ye  may  consume  it  upon  your  lusts." 

While  we  should  use  none  of  our  substance  against 
God,  a  part  of  it  should  be  directly  given  to  him. 
The  calls  of  Providence,  the  situation  of  Christ's 
interest  and  members,  and  our  own  ability,  will 
determine  the  quantity.  Christ  needs  part  of  our 
substance  to  support  his  cause  and  ordinances,  and 
to  supply  his  members,  who  are  on  beds  of  languish- 
ing or  in  the  straits  of  poverty.  He  has  the  strongest 
possible  claim  to  what  is  necessary  for  these  pur- 
poses. We  are  bound  by  justice  and  gratitude  to 
give  it.  It  is  just  that  he  should  be  served  by  his 
own ;  and  gratitude  requires  that  a  part  be  given  to 
him,  from  whom  we  have  the  whole.  As  to  our 
ability,  the  great  rule  is,  1  Cor.  xvi.  2.  Every  one  is 
to  give  as  God  hath  prospered  him.  Many  are  ready 
to  err  in  judging  of  their  own  ability.  If  we  would 
judge  aright,  we  should  judge  without  partiahty,  and 


312 


with  faith  on  God  as  Jehovah-Jireh.  The  Lord  loves 
a  cheerful  giver,  and  to  remove  all  backwardness  to 
this  duty,  he  sets  before  us  the  most  powerful  en- 
couragement in  his  word.  What  is  given  for  these 
purposes  is  called  a  lending  to  the  Lord,  who  will 
return  it  with  interest ;  a  casting  our  bread  upon  the 
waters,  with  an  assurance  of  finding  it ;  and  he  has 
promised  that  every  service  of  this  kind,  even  to  a 
cup  of  cold  water,  shall  be  rewarded.  We  have 
often  seen  verified,  Prov.  xi.  24,  "  There  is  that 
scattereth,  and  yet  increaseth;  and  there  is  that 
withholdeth  more  than  is  meet,  and  it  tendeth  to 
poverty." 

4.  It  includes  a  performance  of  every  duty.  The 
duties  enjoined  are  either  more  directly  to  God,  our- 
selves, or  others ;  and  none  of  them  are  to  be  ne- 
glected. That  we  may  know  them,  we  are  diligently 
to  look  into  the  law  of  the  Lord,  which  is  perfect, 
and  the  only  rule  of  faith  and  manners :  that  we  may 
practise  them,  we  are  diligently  to  apply  to  the  grace 
of  the  Gospel.  The  law  tells  us  what  to  do,  and  the 
Gospel  how  to  do  it.  The  one  sets  duty  before  us, 
and  the  other  grace  and  strength  for  the  performance. 
A  person  can  never  be  said  to  bring  all  the  tithes 
into  God's  house  while  he  lives  in  the  wilful  neglect 
of  any  known  duty. 

5.  Bringing  all  the  tithes  into  God's  house  also 
includes  an  observation  of  every  ordinance.  The 
Lord  hath  appointed  various  ordinances,  some  for 
gathering  in  sinners,  others  for  building  up  his  own 
people,  all  of  them  for  the  good  of  the  body  and  his 
own  glory;  and  none  of  them  should   be   slighted. 


313 


As  these  are  well  known,  they  need  not  be  named.  In 
the  observation  of  them  it  is  of  great  importance  to 
have  an  eye  to  the  Divine  authority  which  enjoins 
them,  and  the  ends  for  which  they  are  appointed. 
Waiting  upon  God  in  them,  we  should  be  influenced 
by  the  hope  and  expectation  of  the  blessing  annexed  ; 
and  should  consider  them  all  as  means  of  communion 
with  the  great  Head,  and  designed  to  meeten  us  for 
the  inheritance  of  the  saints  in  light. 

We  shall  only  further  say,  that  God  considers 
keeping  back  the  tithes  as  robbing  himself  In  any 
case  robbery  is  a  great  sin,  exposes  to  severe  punish- 
ment, and  must  be  aggravated  in  proportion  to  the 
excellency  of  the  things  taken  away,  and  the  bad 
effects  produced.  Keeping  back  the  tithes  robs  God 
of  his  due,  is  pernicious  to  our  own  souls,  and  hurtful 
to  others.  As  persons  guilty  of  this  crime  when  ap- 
prehended are  punished,  so  God  will  not  hold  them 
guiltless  who  neglect  to  bring  the  tithes  into  his 
house.  The  Israelites  here  were  punished,  and  such 
as  act  the  same  part  have  no  reason  to  think  that 
they  shall  escape.  When  the  Lord's  people  them- 
selves are  in  any  measure  guilty  of  this  crime,  though 
he  pardon  their  sins,  he  will  take  vengeance  on  their 
inventions. 

Leaving  the  other  parts  of  this  subject,  we  con- 
clude at  present  by  observing,  that  a  professing  peo- 
ple are  often  very  guilty,  and  always  highly  favoured. 
It  was  so  with  the  Jews.  They  had  peculiar  privi- 
leges. They  were  God's  chosen  people,  and  he 
constantly  watched  over  them.  He  supplied  all  their 
necessities,  and  protected  them  against  all  their  foes. 

40 


314 


They  were  favoured  with  the  means  of  grace,  and 
enjoyed  the  symbols  of  Divine  presence.  Salvation 
was  set  before  them.  Justly  did  Christ  say,  "  Salva- 
tion is  of  the  Jews."  But  they  were  very  guilty. 
Though  they  enjoyed  privileges  superior  to  every 
other  nation,  they  did  not  improve  them.  Sin  pre- 
vailed against  light  and  warnings.  They  rejected 
the  counsel  of  God  contrary  to  conscience  and  con- 
viction. They  knew  that  the  tithes  should  have 
been  paid ;  but  they  withheld  them.  Before  this, 
they  had  ample  experience  of  the  sad  effects  of  God's 
anger;  but  they  despised  them.  Others  favoured 
with  the  Gospel  too  often  follow  the  same  course. 
The  means  of  grace  are  a  distinguished  privilege. 
Suitably  improved,  they  will  produce  the  happiest 
effects.  Misimproved,  the  event  will  be  awful  and 
melancholy.  God  has  promised  to  be  with  us,  while 
we  are  with  him.  If  we  forsake  him,  he  will  forsake 
us.  We  should  endeavour  to  comply  with  the  gra- 
cious call,  "  Return  unto  me,"  and  take  encourage- 
ment from  the  comforting  promise,  "  and  I  will  return 
unto  you,  saith  the  Lord  of  hosts." 


SERMON  XIV. 


MALACHI  III.  10. 


Bring  ye  all  the  tithes  into  the  storehome,  that  there  may 
be  meat  in  mine  house,  and  prove  me  now  herewith,  saith 
the  Lord  of  hosts,  if  I  will  not  open  you  the  windows  of 
heaven,  and  pour  you  out  a  blessing,  that  there  shall  not 


be  room  enough  to  receive  it. 


X  HE  blessing  and  all  the  intimations  of  it  are  from 
God.  He  contrived  it  in  his  purpose,  and  offers  it 
in  his  promise.  He  wants  to  be  importuned  that  he 
may  bestow  it.  Fervency  in  seeking  it  is  a  part  of 
the  blessing,  and  the  way  to  enjoy  it  fully.  God  has 
not  only  provided  what  we  need,  but  complains  when 
we  do  not  seek  it ;  and  assures  us  that  proving  him  is 
most  acceptable,  and  an  exercise  which  he  has  pro- 
mised to  bless.  When  any  thing  beneficial  is  with- 
held, it  is  with  this  view,  that  we  may  observe  God's 
hand  in  keeping  it  back,  and  apply  for  it.  Thus  he 
says,  "  Bring  ye  all  the  tithes  into  the  storehouse, 
that  there  may  be  meat  in  mine  house,  and  prove  me 
now  herewith,  saith  the  Lord  of  hosts,  if  I  will  not 
open  you  the  windows  of  heaven,  and  pour  you  out 
a  blessing,  that  there  shall  not  be  room  enough  to 
receive  it." 


316 

Having  in  a  former  discourse  endeavoured  to  ex- 
plain the  two  first  heads  of  our  method,  we  proceed 
as  was  proposed, 

III.  To  illustrate  the  exercise  of  proving  God. 

There  are  two  parts  of  religion  remarkably  expe- 
rimental— the  believer's  proving  himself,  and  proving 
God.  These  are  totally  beyond  the  ken  of  mere 
nominal  professors,  who  satisfy  themselves  with  the 
exteriors  of  religion ;  and  they  are  by  far  too  much 
heart-work  to  be  a  part  of  the  hypocrite's  cloak. 
Even  careless  believers  are  too  little  acquainted  with 
them ;  but  the  exercised  (though  perhaps  they  can- 
not say  much  concerning  their  attainments)  are 
frequently  employed  both  in  proving  God  and  them- 
selves. These  two  tend  to  cast  light  on  each  other, 
and  from  proving  ourselves  we  may  form  some  idea 
what  it  is  to  prove  God.  On  this  we  offer  the  follow- 
ing observations. 

1.  To  prove  any  object  is  to  compare  it  with  some 
touchstone.  When  we  prove  ourselves,  we  bring 
our  hearts  and  lives  to  the  touchstone  of  the  law,  and 
the  characters  and  exercises  of  the  Lord's  people, 
as  delineated  in  his  word.  When  we  prove  God,  we 
bring  him  and  his  conduct  to  some  touchstone.  Here 
the  wicked  err  to  their  own  destruction.  They  think 
God  such  an  one  as  themselves,  and  make  their  own 
sinful  lusts  and  inclinations  the  touchstone.  Such 
was  the  conduct  of  the  wicked  Jews  when  they  in- 
dulged sin,  and  expected  preservation  because  the 
temple   of  the  Lord  was   among  them,  ,Ter.  vii.  4. 


317 


They  made  the  temple,  which  should  have  been  an 
eminent  mean  of  holiness  and  humility,  subservient 
to  their  pride.  The  carnal  Jews  brought  God's 
Messiah  to  the  touchstone  of  their  ambition.  They 
expected  a  mighty  prince  to  deliver  them  from  the 
Roman  yoke,  more  galling  to  them  than  the  yoke  of 
sin,  and  when  Christ  appeared  they  were  offended  on 
account  of  his  poverty  and  meanness. 

The  tried  and  exercised  believer  in  proving  God 
brings  him  to  a  touchstone  different  indeed,  and 
which  God  himself  approves,  namely,  Divine  revela- 
tion. This  alone  is  his  ground  of  hope,  and  if  God 
act  agreeably  to  his  word,  his  people  can  have  no 
reason  to  complain.  In  proving  God  by  his  word,  it 
is  necessary  that  the  saint  know  what  it  is,  that  he 
may  ascertain  if  God,  in  his  case,  acts  agreeably 
to  it. 

The  saint  proves  God  by  the  various  parts  of  his 
word.  The  great  design  of  the  whole  is  to  proclaim 
his  mercy  to  sinners  through  Christ.  Mercy  is  his 
darling  attribute,  and  is  over  all  his  other  works.  In 
proving  God  the  Christian  considers  with  satisfaction 
the  boundless  nature  of  his  mercy  set  before  him  in 
the  Scriptures,  the  astonishing  wonders  it  has  done 
to  procure  egress  to  itself,  and  the  amazing  effects 
after  it  has  actually  vented  through  the  Redeemer. 
He  considers  God's  own  account  of  himself,  that  he 
is  love ;  that  his  thoughts  of  mercy  are  higher  than 
our  thoughts  as  the  heavens  are  higher  than  the 
earth;  that  his  mercy  endureth  for  ever;  and  he  cries 
with  the  Church,  Micah  vii.  18,  "  Who  is  a  God  like 
unto  thee,  that  pardoneth  iniquity,  and  passeth  by 


318 


the  transgression  of  the  remnant  of  his  heritage  ?  he 
retaineth  not  his  anger  for  ever,  because  he  dehghteth 
in  mercy."  Proving  God  by  his  mercy,  the  behever 
places  his  own  misery  beside  it.  Some  humane  per- 
sons need  only  an  opportunity  of  doing  good,  and  the 
sight  of  a  miserable  object  draws  out  bowels  of  com- 
passion. It  is  eminently  so  with  God,  therefore  the 
saint  says,  as  in  Psal.  xxv.  18,  "  Look  upon  mine 
affliction,  and  my  pain,  and  forgive  all  my  sins,"  or, 
as  in  Psal.  xxxi.  9,  "  Have  mercy  upon  me,  O  Lord, 
for  I  am  in  trouble;  mine  eye  is  consumed  with  grie^ 
yea,  my  soul  and  my  belly." 

In  bringing  God  to  the  touchstone  of  his  mercy, 
faith  instead  of  being  alarmed  at  his  justice^  rejoices 
in  it  as  satisfied,  and  in  the  interest  of  the  sinner,  and 
makes  it  a  part  of  the  touchstone.  The  believer  ap- 
proves of  the  glorious  substitution  of  Christ,  and  takes 
his  standing  on  the  sea  of  glass.  He  insists  with  God 
to  deal  with  him  as  in  Christ,  in  whom  he  is  well 
pleased,  and  in  whom  there  is  no  iniquity  in  Jacob. 
Discovering  God  in  Christ,  he  sees  him  to  be  a  just 
God  and  a  Saviour,  and  just  in  justifying  the  ungodly. 
He  sees  that  justice  has  received  such  satisfaction 
that,  instead  of  having  any  claim  upon  the  sinner 
who  believes  on  Christ,  it  must  and  will  see  all  the 
purchased  blessings  bestowed. 

As  in  the  word  itself,  so  in  the  exercise  of  proving 
God,  the  promises  hold  a  distinguished  place.  Dis- 
covering the  good  in  the  promises,  and  the  faithful- 
ness of  them,  the  saint  embraces  them  with  his  whole 
heart.  He  considers  his  own  wants,  and  brings  them 
to  the  promise,  insisting  upon  supply  for  them  all. 


319 


Proving  God  consists  greatly  in  insisting  that  he 
would  do  as  he  has  said,  and  crying,  Hast  thou  not 
said,  and  wilt  thou  not  do  ?  and  I  will  not  let  thee 
go  except  thou  bless  me.  Remote  from  every  eye, 
the  poor  believer  uses  a  freedom  with  God  about  his 
promises,  which  he  could  not  use  with  any  fellow- 
creature.  He  wrestles  with  him,  pours  out  his  heart 
before  him,  and  gives  him  no  rest.  As  his  necessities 
daily  recur,  he  applies  to  the  promises,  puts  God  in 
mind  of  them,  and  proves  him  about  the  accomplish- 
ment. When  reduced  to  the  greatest  extremity,  he 
doubles  his  diligence  in  prayer. 

Were  it  not  for  Satan  and  unbelief,  God's  word 
would  never  be  called  in  question ;  but  as  these  call 
him  a  liar,  he  has  taken  every  method  for  the  con- 
firmation of  it.  He  has  ratified  his  promises  with  an 
an  oath.  This  gives  his  people,  when  proving  him, 
ground  of  strong  consolation.  They  consider  that  an 
holy  person,  though  weak,  would  do  much  rather 
than  break  his  oath,  and  that  the  very  sight  and 
recollection  of  it,  with  every  honest  man,  would 
awaken  the  highest  endeavour  to  make  him  neither 
act  short  of  it,  nor  contrary  to  it.  Among  men  an 
oath  is  the  highest  security  that  can  be  given.  If  we 
believe  them  when  they  swear,  much  more  may  such 
a  testimony  emitted  by  God  be  depended  upon. 
When  he  swears,  well  may  every  person  believe. 
He  swears  for  himself  He  pledges  as  it  were  his 
godhead  to  make  good  what  he  has  promised.  Con- 
sidering all  this,  believers  exclaim.  What  will  not  an 
almighty,  and  infinitely  holy  God  do  rather  than 
break  his  oath  !     He  will  not  only  open  windows  in 


320 


heaven  that  he  may  keep  it ;  but  heaven  and  earth 
shall  pass  away  before  he  break  it ! 

The  behever  also  proves  God  by  his  known  con- 
duct, and  what  he  has  formerly  done.  He  remem- 
bers the  years  of  the  right-hand  of  the  Most  High. 
For  this,  among  other  reasons,  his  wonderful  works 
are  recorded.  He  insists  that  God  would  do  to  him 
as  he  has  done  to  others,  and  cries  in  the  language 
of  the  prophet,  "  Awake,  awake,  put  on  strength,  O 
arm  of  the  Lord ;  awake,  as  in  the  ancient  days,  in 
the  generations  of  old.  Art  thou  not  it  that  hath  cut 
Rahab  and  wounded  the  dragon  ?  Art  thou  not  it 
which  dried  the  sea,  the  waters  of  the  great  deep, 
that  hath  made  the  depths  of  the  sea  a  way  for  the 
ransomed  to  pass  over  ?"  (Isaiah  li.  9,  10.)  He 
dwells  upon  the  great  interpositions  of  God  in  behalf 
of  his  people  when  they  were  in  the  utmost  distress. 
These  inform  him  what  God  can  do  and  has  done, 
encourage  him  as  to  what  he  may  expect,  and  incite 
him  to  prove  him  in  prayer.  He  urges  that  now,  as 
formerly,  in  the  mount  of  the  Lord  it  may  be  seen. 
These  great  deliverances  have  been  a  most  comfort- 
ing touchstone  to  the  saints  in  every  age,  and  have 
been  transmitted  by  them  to  succeeding  generations, 
as  an  unfailing  source  of  comfort  in  all  their  trials. 

2.  In  proving  God  we  bring  in  every  circumstance 
which  tends  to  make  the  trial  decisive.  This  is  well 
known  among  men.  Proving  one  another  about  a 
matter  of  importance,  every  thing  which  appears  to 
be  of  any  weight  is  collected.  Proving  God  about 
the  blessing,  the  saints  follow  the  same  course.  It  is 
astonishing  to  hear  the   eloquence  and  fluency  of 


321 


many  poor  persons  when  engaged  in  this  exercise, 
who  can  scarcely  open  their  mouths  on  any  other 
subject.  This  is  owing  to  the  powerful  influence  of 
the  Holy  Spirit  helping  their  infirmities,  and  to  the 
ingenuity  of  faith,  which  is  quick-sighted,  full  of  in- 
vention, and  scarcely  lets  any  thing  escape  its  notice 
which  would  be  advantageous.  An  instance  of  this 
we  have  in  the  Syrophenician  woman  :  when  Christ 
was  silent,  instead  of  giving  up  her  plea,  she  drew 
nearer,  and  urged  it  with  more  importunity.  When 
he  intimated  that  the  children's  meat  should  not  be 
given  to  dogs,  her  faith  discovered  a  plea  even  in  this 
title — if  the  children  were  entitled  to  meat,  the  dogs 
had  a  right  to  the  crumbs. 

In  proving  God,  the  saints  urge  the  free  manner  in 
which  the  promises  were  made.  They  plead  that  if 
God,  without  any  solicitation,  moved  by  nothing  with- 
out himself,  but  only  by  his  own  grace  and  good  will, 
made  the  promises ;  their  guilt  and  pollution,  which 
he  well  foresaw,  can  be  no  obstruction  to  their  ac- 
complishment. 

They  urge  likewise  Divine  power.  In  proving  a 
person  about  what  he  has  said,  his  ability  to  accom- 
plish is  of  great  weight.  They  are  persuaded  that 
God  is  able  to  do  as  he  has  said,  and  that  whatever 
their  case  be,  nothing  is  too  hard  with  him,  who 
is  almighty.  God  proved  Abraham's  faith  when  he 
called  him  to  offer  up  Isaac,  and  he  proved  God's 
faithfulness  and  ability,  when  he  bound  his  only  son — 
the  son  of  the  promise,  and  was  about  to  strike  the 
fatal  blow.     Persuaded  that  God  could  raise  him  up 

41 


322 


from  the  ashes,  he  staggered  not.  Daniel  too  had 
the  strongest  persuasion  both  of  the  grace  and  al- 
mighty power  of  God,  when  he  chose  rather  to  be 
cast  into  the  den  of  lions  than  either  omit  the  wor- 
ship of  the  true  God,  or  give  it  to  any  other;  and 
God  shut  the  mouths  of  the  lions,  and  preserved 
Daniel.  The  three  children,  believing  that  their 
God  was  able  to  deliver,  preferred  the  hottest  fur- 
nace to  the  greatest  worldly  enjoyments  at  the  ex- 
pense of  sinning  against  God.  Trusting  to  Christ's 
ability,  Peter  walked  on  the  water;  and  many  a 
believer,  since  that  day,  has  ventured  on  the  boister- 
ous element  of  arduous  duty,  and  severe  difficulty, 
with  nothing  to  carry  him  out,  but — God  is  able — it 
may  be  he  will  be  gracious — and  who  knows  but  he 
will  return.  He  has  argued  thus,  "  I  am  weak,  but 
God  is  strong ;  he  calls,  and  I  shall  try ;  many  who 
have  entered  on  great  duty,  with  vast  discourage- 
ments, have  been  supported,  and  it  will  glorify  his 
grace  to  support  me." 

It  is  impossible  to  name  all  that  the  saints  adduce 
to  add  weight  to  their  cause,  when  proving  God. 
They  urge  the  bad  effects  if  they  do  not  prevail — 
that  enemies  will  reproach,  friends  hang  down  their 
heads,  and  the  good  ways  of  the  Lord  be  evil  spoken 
of.  They  insist  on  the  good  effects  if  God  mercifully 
interpose :  he  will  get  a  revenue  of  glory,  they  the 
benefit,  and  others  great  encouragement.  But  it  is 
of  the  last  importance  to  observe  here,  that,  what- 
ever they  adduce  to  support  their  cause,  and  encou- 
rage their  heart,  when  proving  God,  Christ  is  their 


32: 


Alpha  and  Omega,  the  beginning,  end,  and  amount  of 
all  their  hope,  and  of  every  plea  they  urge  at  the 
throne  of  grace. 

3.  When  proving  is  with  a  view  to  obtain  some- 
thing of  which  we  stand  in  need,  as  it  is  always  in  this 
case,  it  consists  in  asking  with  importunity,  and 
urging  every  possible  argument  that  we  may  prevail. 
Proving  God  always  includes  an  ardent  desire  that 
he  may  act  like  himself,  and  bestow  the  blessing. 
We  cannot  prove  him  without  prayer.  Some  think  it 
enough  to  sit  still,  and  leave  God  to  do  or  not  do,  give 
or  not  give,  as  he  pleases.  Not  so  the  believer.  He 
opens  his  heart  wide  in  desire,  and  with  his  mouth 
cries  to  the  Lord ;  and  in  this  manner  proves  if  he 
will  pour  out  the  blessing.  God  cannot  be  proved 
but  as  he  is  on  a  throne  of  grace.  From  the  word  of 
grace  we  have  all  our  encouragement,  and  from  the 
throne  of  grace  every  blessing. 

The  saints  ask  with  great  importunity.  Not  satis- 
fied with  faint  wishes  and  languid  desires,  they  cry 
with  vehemency  and  fervency,  and  their  souls  follow 
hard  after  God.  We  well  know  what  it  is  to  prove  a 
friend,  or  fellow-creature,  if  he  will  grant  us  some 
object  we  greatly  need,  or  anxiously  desire.  Dissa- 
tisfied with  barely  asking  it  once,  we  make  repeated 
application.  Frequently  and  with  importunity  the 
Lord's  people  apply  to  him  for  salvation  and  deliver- 
ance from  particular  straits.  Never  did  a  man  on 
the  brink  of  destruction  cry  more  vehemently  for 
relief  proving  what  others  would  do  for  him,  than 
they  with  God  for  mercy. 


324 


While  most  importunate  the  believer  urges  his  plea 
by  every  argument.  To  the  praise  of  grace,  he 
urges  his  petition  for  pardon  both  from  the  greatness 
of  his  sin,  and  the  magnitude  of  divine  mercy.  The 
psalmist  uses  the  former  argument,  Psal.  xxv.  11,  "  O 
Lord,  pardon  mine  iniquity,  for  it  is  great :"  and  the 
latter,  Psal.  li.  I,  "  Have  mercy  upon  me,  O  God, 
according  to  thy  loving-kindness ;  according  to  the 
multitude  of  thy  tender  mercies  blot  out  my  trans- 
gressions." The  boundless  nature  of  Christ's  merit, 
and  the  infinite  efficacy  of  his  blood  to  cleanse  from 
all  sin,  are  urged  as  the  strongest  arguments  for  justi- 
fication and  sanctification.  To  obtain  the  blessing, 
like  the  spouse,  the  saint  urges  the  greatness  of  his 
desire,  saying,  I  am  sick  of  love ;  and  like  the  psalmist, 
the  greatness  of  his  necessity,  saying,  "  Bow  down 
thine  ear,  O  Lord:  hear  me,  for  I  am  poor  and 
needy."  Not  to  name  many  other  arguments  adapted 
to  particular  situations,  the  wrestling  saint  urges  his 
plea  from  this  consideration,  that  if  he  is  pitied,  God 
will  get  a  revenue  of  glory,  and  heaven  will  resound 
with  endless  songs  of  praise. 

4.  Having  proved  God,  we  are  to  allow  and  rest  in 
just  evidence.  Proving  is  always  with  a  view  to  collect 
evidence,  and  come  to  some  decision ;  and  we  should 
not  in  this  case,  more  than  in  others,  be  ever  learning 
without  coming  to  the  knowledge  of  the  truth.  When 
we  have  proved  God  by  the  touchstones  already  men- 
tioned, and  find  satisfying  evidence  that  he  cannot  be 
worse  than  his  word  (which  faith  will  always  do,  >  we 
are  to  consider  the  proof  as  made,  the  trial  over — 


32ri 


rest  in  the  evidence,  and  add  it  as  a  new  and  valuable 
increase  to  our  experience.  The  great  end  of  prov- 
ing is  to  subdue  unbelief,  remove  doubts,  increase 
our  faith,  and  encourage  ourselves  in  the  Lord. 

Those  who  proved  God,  of  whom  we  have  an 
account  in  Scripture,  nobly  rested  in  the  evidence 
which  they  obtained,  that  God  was  what  he  revealed 
himself  to  be,  did  as  he  said,  and  was  never  worse 
than  his  word.  They  put  a  mark  on  the  decision  for 
their  own  encouragement  in  all  future  straits,  and  for 
the  consolation  of  tried  believers  in  every  succeeding 
a2:e.  Great  was  the  benefit  which  accrued  to  them 
from  resting  in  just  evidence.  On  every  future  occa- 
sion they  applied  to  God,  as  a  God  and  friend  whom 
they  had  proved  and  tried.  When  Abraham  proved 
him,  he  rested  in  the  evidence,  as  well  he  might,  and 
put  this  motto  on  the  place  and  interposition,  Jehovah- 
JiREH.  Owing  to  Jacob's  success  and  satisfaction  in 
proving  God,  he  called  the  place  Bethel,  and  Peniel: 
and  both  God  and  Jacob  afterward  appealed  to  the 
proof  then  made.  Long  after,  God  said,  I  am  the  God 
of  Bethel ;  and  Jacob  not  only  allowed  the  title,  but 
improved  it  and  gloried  in  it.  Once  the  Israelites, 
having  proved  God,  called  him  Jehovah  Nissi.  At 
another  time,  when  he  had  graciously  healed 
them,  they  recorded  his  kindness,  and  called  him 
Jehovah  Rophi.  David  was  favoured  with  signal 
interpositions.  He  remembered  the  proofs  of  God's 
power  and  goodness,  and  improved  them  in  his  future 
trials.  His  exercise  on  this  head  is  often  recorded. 
We  have  a  beautiful  instance,  Psal.  xlii.  6,  "  O  my 
God,  my  soul  is  cast  down  within  me;  therefore  will 


326 


I  remember  from  the  land  of  Jordan,  and  of  the  Her- 
monites,  from  the  hill  Mizar."  Every  believer  of  any 
standing  has  been  distressed  with  outward  fightings, 
or  inward  fears.  He  has  proved  God,  and  met  with 
gracious  interpositions.  These,  with  all  the  circum- 
stances of  time,  place,  and  wrestling,  he  ought  care- 
fully to  keep  in  mind  for  the  glory  of  God,  and  his 
own  benefit  in  future  distress. 

5.  In  proving  God,  we  are  to  do  duty,  and  leave 
the  event  to  him.  God  will  do  as  he  has  said.  His 
word  cannot  be  broken.  He  will  hear  the  cries  of 
his  people ;  but  their  faith  and  patience  may  be 
greatly  tried.  He  will  interpose ;  but  he  must  neither 
be  limited  as  to  time  or  manner.  Our  season  for 
gracious  interposition  is  commonly  much  earlier  than 
God's ;  and  the  blessing  seldom  comes  in  the  way  in 
which  it  was  expected.  We  are  to  commit  our  way 
to  God,  and  prove  him,  trusting  that,  in  his  time  and 
way,  he  will  bring  it  to  pass.  Pursued  by  Pharaoh, 
the  Israelites  ventured  into  the  Red  Sea  without  sen- 
sible evidence  of  safety,  and  left  the  event  with  an 
almighty  God.  Returning  to  Jerusalem  with  his 
companions,  though  greatly  afraid,  Ezra  was  ashamed 
to  seek  an  armed  defence  from  a  heathen  prince  to 
whom  he  had  said  so  much  about  the  power  and 
kindness  of  the  God  of  Israel.  He  determined  to 
prove  the  Lord,  and  fasted  at  the  river  Ahava.  Hav- 
ing attempted  duty,  he  set  forward,  leaving  the  event 
to  God.  By  God's  good  hand  upon  him  he  was  pre- 
served from  his  enemies,  and  such  as  lay  in  wait  by 
the  way,  Ezra  viii.  21,  22,  &c.  When  Jerusalem  was 
closely  besieged  by  Rabshakeh,  Hezekiah  followed 


327 


the  same  course,  and  was  not  disappointed.  The 
saints  should  always  act  in  this  manner,  and  often  do 
it.  The  proof  which  they  make  of  God  when  they 
pour  out  their  hearts  in  faith,  never  disappoints,  but 
always  exceeds,  the  most  sanguine  expectation.  Could 
we  rely  on  the  Divine  veracity  pledged  in  the  pro- 
mise, God  would  see  to  the  accomplishment.  It  is 
his  part  to  perform,  and  ours  to  believe. 

6.  This  exercise  includes  a  high  valuation  of  the 
blessing  concerning  which  we  prove  God,  and  a  wait- 
ing on  him  for  it.  Unless  we  value  the  blessing,  see 
the  want  of  it  to  be  misery,  and  are  sensible  that  we 
can  have  it  nowhere  but  from  God;  we  will  never 
heartily  engage  in  this  exercise.  The  Jews  by  this 
time  might  have  learnt  that  their  own  endeavours 
could  never  give  them  plenty,  remove  want,  or  rebuke 
the  devourer.  Every  spiritual  blessing  is  from  God 
alone.  Experience  will  soon  convince  all  who  are 
in  earnest  that  they  can  do  nothing  of  themselves  for 
their  own  salvation;  and  faith,  which  alone  brings 
any  person  to  prove  God,  discovers  that  with  him 
only  there  is  mercy. 

Valuing  tiie  blessing,  believers  are  to  wait  for  it. 
Though  they  may  apprehend  the  time  long,  they  are 
to  wait  till  God  send  mercy,  as  they  that  watch  for  the 
morning.  The  night  may  be  long  and  stormy,  and 
waiting  very  irksome ;  but  the  morning  will  come. 
Nothing  is  more  glorifying  to  God  than  to  wait  on 
him,  and  nothing  more  beneficial  to  the  saint.  Wait- 
ing on  God  is  most  comprehensive,  and  includes 
faith,  hope,  and  prayer.     He  who  waits  will  not  be 


328 


idle.  He  walks  on  in  the  middle  path  between  pre- 
sumption and  despair,  and  is  constantly  on  the  out- 
look for  the  blessing. 

7.  Having  once  begun  the  glorious  exercise  of 
proving  God,  we  are  to  persevere  in  it  to  the  end. 
As  long  as  we  stand  in  need  of  mercies  and  interpo- 
sitions, as  long  as  trials  are  measured  out,  while  we 
have  cruel  and  cunning  enemies  within  or  without, 
and  have  no  strength  of  ourselves,  proving  God  is 
our  only  resource.  We  are  to  prove  him  one  year 
after  another,  and  we  are  to  come  up  through  every 
part  of  this  wilderness  engaged  in  this  exercise.  We 
are  to  make  the  last  great  proof  at  Jordan.  There 
we  should  collect  all  God's  promises  and  interposi- 
tions, and  all  our  own  wants  and  experiences,  and 
put  God  in  mind  of  what  he  has  said  to  us,  and  done 
for  us.  Above  all,  we  should  then  fix  the  eye  and 
heart  upon  the  merit  of  Christ,  grasp  it  by  new  and 
vigorous  believing,  and  once  for  all  bring  God  to  the 
great  touchstone  of  mercy  and  faithfulness,  and  im- 
portune him  for  salvation. 

Proving  in  its  present  mode  must  end  there.  In 
heaven,  having  received  complete  salvation,  we  can 
no  more  hope  for  it.  There  we  shall  know  as  we 
are  known,  and  see  Christ  as  he  is.  That  which  is 
in  part  will  be  done  away,  and  attainment  and  hap- 
piness will  be  perfect.  We  will  then  enjoy  that  God 
whom  we  have  now  proved,  and  cry  out  with  un- 
speakable rapture,  "  Lo,  this  is  our  God  ;  we  have 
waited  for  him,  and  he  will  save  us :  this  is  the  Lord ; 
we  have  waited  for  him,  we  will  be  glad  and  rejoice 


329 


in  his  salvation."  The  beatific  vision  of  which  we 
have  often  heard  will  be  then  fully  enjoyed,  and  our 
happiness  will  be  as  complete  as  endless ! 

In  fine,  faith  must  pervade  the  whole  exercise.   We 
must  beware  of  proving  God  as  we  do   persons  of 
whose  dispositions  we  are  ignorant,  or  who  may  not 
have  it  in  their  power  to  help  us,  however  much  they 
might  be  inclined.     Far  less  are  we  to  prove  God  as 
some,  in  a  time  of  extreme  necessity,  are  obliged  to 
apply  to  an  enemy.     No  ;  we  must  believe  that  he  is 
a  rewarder  of  them  that  seek  him,  that  he  is  rich  in 
mercy  to  all  who  call  on  him,   and  that  with    him 
there  is  plenteous   redemption.     Some    have    been 
tried  in  human  courts  by  their  sworn  enemies,  and 
could  not  prevent  it.     The  event  was,  as  might  have 
been  expected.     Unbelief  is  the  sworn  enemy  of  God 
and  man,  and  if  allowed   to   have  place  in  proving 
God,  has  not  a  single  good  word  to  say  of  him.     It 
speaks  ill  of  his  promises.     It  makes  haste.     It  urges 
the  saint  to  apply  to  another  quarter,  and  wait  no 
lo!  ger.     Faith   alone     discovers    the    object   to   be 
proved,  the  touchstone  to  which  it  should  be  brought; 
and  it  alone  can  compare  them  together.     Faith  only 
can  draw  a  proper  conclusion.    Indeed  this  precious 
grace   itself,   as  exerted  in   prayer,  constitutes  the 
glorious  exercise   of  proving  God.     It  takes  encou- 
ragement from  such  words  as  these,  "  What  things 
soever  ye  desire  when  ye  pray,  believe  that  ye  re- 
ceive Ihem,  and  ye  shall  have  them:  If  ye  shall  ask 
any  thing  in  my  name  I  will  do  it."     Relying  on  his 
faitl) fulness,  it  wrestles,  and  will  have  them  accom- 
plished. 

42 


330 


Having  endeavoured  to  illustrate  the  exercise  of 
proving  God,  before  leaving  this  part  of  the  subject, 
M'c  might  speak  a  little  concerning  the  call,  which 
God  gives  to  his  Church  and  people  to  engage  in  it. 
He  says  prove  me. 

1.  This  gracious  call  implies,  that  whatever  was 
wrong  with  Israel  no  blame  could  be  imputed  to  God. 
Sincerity  and  upriglitness  love  the  light.  It  was 
God's  design  to  bring  his  people  to  compare  his  con- 
duct to  them  with  theirs  to  him.  There  was  much 
WTong  with  them.  They  omitted  duty,  and  neglected 
the  tithes.  The  Lord  was  provoked,  and  threatened 
them  with  famine.  Inattentive  to  the  ccmse,  they  com- 
plained much  of  the  efect.  In  this,  as  in  other  cases, 
unbelief  laid  all  the  blame  on  God.  To  discover  to 
them  where  it  really  lay,  God  called  them  to  prove 
him.  He  was  willing  that  his  conduct  should  un- 
dergo the  narrowest  scrutiny,  well  knowing  that  the 
decision  would  be,  "  My  ways  are  equal,  and  yours 
unequal." 

Some  often  blame  the  Lord's  providence,  when, 
upon  proper  inquiry,  it  would  clearly  appear,  that 
fools  are  afflicted  because  of  their  transgression  and 
iniquities ;  that  the  Lord  punishes  less  than  our  ini- 
quities deserve ;  that  all  things  work  together  for 
good  to  the  saints ;  and  that  all  the  paths  of  the 
Lord  are  mercy  and  truth  to  such  as  keep  his  cove- 
nant. And,  which  is  more  strange  still,  some  are 
ready  to  blame  God  for  restraining  his  grace  and 
Spirit,  and  lay  their  deadness  in  duties  at  his  door 
instead  of  their  own.  They  grudge  with  him  for  not 
giving  them  greater  measures  of  consolation,  liberty, 


331 


and  liveliness  in  duties.  On  impartial  examination, 
they  would  be  fully  convinced  that  if  they  are  dead, 
lifeless,  and  unsavoury  in  duty,  it  is  wholly  owing  to 
themselves,  and  not  to  God.  They  w^ould  find  that 
they  have  grieved  the  Spirit,  and  either  quenched 
his  motions,  or  not  cherished  them ;  and  that,  instead 
of  improving  his  grace,  they  have  misimproved  and 
sinned  it  away.  Whatever  our  strait  or  difficulty  be, 
proving  God  will  evince  that  we  are  not  straitened  in 
him,  but  in  our  own  bowels.  Well  does  God  know 
this ;  and  that  we  may  know  it,  he  calls  us  to  do  duty, 
and  prove  him.  To  have  matters  rectified,  it  is  of 
great  importance  to  know  where  the  failure  lies. 
When  men  smart  for  their  wrong  conduct,  nothing 
brings  them  so  soon  to  observe  and  rectify  it  as  close 
dealing  with  God,  which  always  brings  us  to  search 
and  try  our  ways,  and  issues  in  a  turning  to  the 
Lord. 

2.  God's  call  to  prove  him  is  expressive  of  his  de- 
sire to  be  importuned  for  the  blessing,  and  his  will- 
ingness to  bestow  it.  Like  the  whole  of  salvation, 
every  revival  and  all  suitable  exercise  originate  with 
God.  Observing  those  who  have  wrestled  with  him 
and  prevailed,  we  will  find,  as  with  Jacob,  that 
their  desire  for  the  blessing  was  from  his  grace, 
their  importunity  and  perseverance  from  his  up- 
holding power,  and  their  refusing  to  take  any  denial 
from  his  amazing  condescension.  God's  call  to 
prove  him  is  of  the  same  nature,  and  with  the  same 
kind  design,  with  the  benevolent  and  gracious  ques- 
tion put  to  the  impotent  man  who  had  lain  thirty- 
eight  years  at  the  pool,  Wilt  thou  be  made  whole  } 


332 


or  what  he  asked  at  the  blind  men,  What  will  ye 
that  I  should  do  unto  you  ?  It  is  opening  his  heart, 
that  we  may  importune  him  to  open  his  hand  and 
bless.  He  promises,  that  we  may  pray  and  ask.  He 
invites,  that  we  may  come ;  and  he  offers,  that  we 
may  receive.  Till  brought  to  be  importunate,  we 
neither  have  just  views  of  the  value  of  the  blessing, 
nor  are  our  hearts  in  a  right  frame  for  receiving  it. 
The  Lord  delays  and  hides,  that  we  may  be  pre- 
pared. His  time  for  bestowing  the  blessing  is  always 
ready ;  not  so  the  time  of  our  preparation  for  receiv- 
ing it. 

3.  God's  call  to  prove  him  opens  a  door  for  the 
greatest  familiarity  and  boldness,  and  lays  a  solid 
foundation  for  the  strongest  faith.  For  sinful  dust 
and  ashes  to  wrestle  with  God  and  prove  him,  is 
truly  great  and  arduous  work;  but  his  own  call  is 
the  warrant.  Venturing  on  it,  the  poor  believer 
cannot  use  too  much  freedom  and  familiarity.  This 
encouraged  Abraham  in  his  fervent  and  repeated 
supplication  for  Sodom.  Impressed  with  his  own 
sinfulness,  he  thought  he  had  used  much  freedom 
when  he  had  spoken  once ;  but  God's  condescension 
convinced  him  that  his  familiarity  was  scarcely  begun. 
Those  only  who  have  some  experience  of  it,  can  form 
any  suitable  ideas  of  that  astonishing  boldness  and 
intimacy,  which  the  believer  uses  with  God  when 
wrestling  for  the  blessing.  Never  did  earthly  friends 
make  so  free  with  one  another.  In  this  solemn  exer- 
cise often  the  Christian  is  ready  to  faint ;  but  he  con- 
siders the  grounds  of  faith,  renews  his  strength,  takes 


333 


fresh  courage,  and  perseveres  in  wrestling  till  he 
obtain. 

4.  The  Divine  call  is  also  the  great  mean  of  bring- 
ing the  Lord's  people  to  the  glorious  exercise  of 
proving  him.  While  it  is  expressive  of  his  willingness 
to  give,  it  is  the  appointed  mean  of  influencing  them 
to  apply.  As  the  Gospel  call  is  the  mean  of  awaken- 
ing the  dead  sinner,  so  the  frequent  and  kind  invita- 
tions to  prayer  and  proving,  are  the  means  of 
reclaiming  the  straying,  and  quickening  the  declining 
saint.  It  is  on  this  account  that  God  so  often  ad- 
dresses his  people  in  such  language  as  this,  "  Return, 
ye  backsliding  children,  and  I  will  heal  your  back- 
slidings."  These  calls  have  not  power  and  virtue  in 
themselves  to  produce  the  effect;  but  they  are  the 
channel  for  conveying  those  gracious  influences, 
which  infallibly  bring  the  saints  to  proper  exercise. 
Though  morally  dead  in  our  natural  state,  the  Lord 
addresses  us  as  rational  creatures ;  and  though  all 
the  efficacy  be  from  the  Holy  Ghost  alone,  still  he 
exerts  it  in  the  use  of  means.  He  never  works  upon 
the  soul  but  in  and  by  the  word.  This  method 
sweetly  joins  these  truths — that  the  strongest  exer- 
tions on  the  believer's  part  are  duty,  and  that  all  the 
efficacy  is  of  grace.  Thus  at  God's  call,  the  Chris- 
tian works  out  his  own  salvation,  and  God  works  in 
him  both  to  will  and  to  do.  While  grace  inclines  to 
duty,  it  also  crowns  it  with  success. 

In  fine,  when  complied  with,  God's  call  ensures 
success.  The  Lord  never  calls  to  fruitless  exercise. 
As  sure  as  his  promise  and  oath  are   true,  right 


334 


proving  of  God  will  open  the  windows  of  heaven,  and 
draw  down  the  blessing.  Engaging  cordially  and 
conscientiously  in  any  duty,  we  have  no  reason  to 
fear  that  our  labour  shall  be  in  vain  in  the  Lord. 

This  part  of  the  subject  is  practical  in  itself,  and 
the  less  application  is  necessary.  It  directs  our  at- 
tention to  three  things,  calculated  to  fill  the  mind 
with  astonishment — God's  condescension,  the  be- 
liever's doubting,  and  the  carelessness  of  the  sinner. 
God  is  willing  to  bestow  every  blessing.  He  wants 
to  be  importuned.  He  beseeches  and  entreats. 
When  his  people  are  importunate  he  hears  them,  and 
when  backward  he  bears  with  them.  Their  best 
frames  are  owing  to  his  grace,  and  he  loves  them 
in  their  worst.  He  admits  them  to  great  intimacy 
and  nearness.  He  is  never  kinder  than  when  they 
are  most  familiar.  If  he  frowns,  it  is  for  their  benefit. 
If  he  withdraws,  it  is  that  they  may  follow.  If  he 
delays,  it  is  that  they  may  prove  him.  He  will  not 
give  up  with  them.  He  is  determined  to  save  them, 
and  will  take  every  method  to  promote  their  spiritual 
interest. 

The  murmuring  and  doubting  of  the  saints  is  asto- 
nishing. God's  word  and  oath  are  pledged  that  they 
shall  not  want.  They  are  called  to  pour  out  their 
hearts,  and  ask  all  they  need.  They  should  seek, 
and  not  be  afraid.  He  has  given  Christ  unto  them, 
and  will  withhold  nothing.  They  should  prove  and 
wrestle,  and  they  shall  be  successful.  They  should 
not  call  his  word  in  question,  but  be  strong  in  faith. 
Other  creatures  may  want,  but  goodness  and  mercy 
shall  follow  them.     In  what  a  glorious   light  does 


335 


their  familiarity  with  God  place  them !  They  are 
his  friends,  and  favourites  of  heaven.  They  have 
an  intercourse  with  the  far  country.  Their  hearts 
are  above.  They  are  still  in  the  wilderness.  They 
cannot  expect  heaven  by  the  way.  Trials  are  neces- 
sary. They  exercise  grace  and  prove  it  to  be  genuine. 
They  increase  it,  and  meeten  the  Christian  for  glory. 
Indeed  the  saints  should  believe ! 

Sinners  care  for  none  of  these  things.  Their  ne- 
cessities are  great,  but  they  will  not  ask.  They  are 
strangers  to  God.  They  hate  prayer.  If  they  at- 
tempt it,  it  is  only  in  a  cold,  formal  way,  infinitely  re- 
moved from  proving.  They  know  not  the  value  of 
the  blessing,  nor  the  veracity  of  the  promise.  They 
are  far  from  God.  If  they  continue,  and  will  not 
prove  him ;  he  will  thrust  them  still  farther,  and  say. 
Depart  from  me.  Oh  sinners,  begin,  and  pray,  and 
prove. 


SERMON  XV. 


MALACHI  III.  10. 


Bring  ye  all  the  tithes  into  the  storehouse^  that  there  may 
be  meat  in  mine  house,  and  prove  me  now  herewith,  saith 
the  Lord  of  hosts,  if  I  will  not  open  you  the  windows  of 
heaven,  and  pour  you  out  a  blessing,  that  there  shall  not 


be  room  enough  to  receive  it. 


1  HE  Lord  lives.  He  is  Sion's  steady  friend.  Who- 
ever may  be  against  the  Church,  he  is  always  on 
her  side.  If  matters  prosper,  it  is  owing  to  his  kind- 
ness and  care.  Even  when  provoked,  he  is  loath  to 
depart.  In  times  of  the  greatest  declension,  his 
affectionate  language  is,  "  How  shall  I  give  thee  up, 
Ephraim.'^  how  shall  I  deliver  thee,  Israel?  How 
shall  I  make  thee  as  Admah  ?  how  shall  I  set  thee  as 
Zeboim?  mine  heart  is  turned  within  me,  my  repent- 
ings  are  kindled  together."  When  provoked  to  in- 
flict judgment  he  does  it  with  reluctance.  He  ar- 
dently desires  a  revival.  He  uses  every  mean  to 
produce  it.  He  warns  his  people  of  their  danger, 
directs  them  to  the  path  of  duty,  and  promises  the 
blessing.  He  wants  to  be  importuned  that  it  may  be 
actually  bestowed.  He  promises  that  nothing  shall 
obstruct  Divine  communication,  or  prevent  the  blesB- 


338 


ing.     Rather  than  it  should  be  withheld,  he  promises 
to  open  the  windows  of  heaven  and  pour  it  out. 

Having  discussed  the  previous  parts  of  this  text, 
we  now  come  to  that  important  branch,  where  God 
promises  to  pour  out  the  blessing.  While  the  Lord's 
blessing  is  always  infinitely  excellent  in  itself,  it  may 
convey  different  ideas,  and  contains  articles  in  some 
respects  distinct,  as  it  is  promised  to,  or  bestowed 
upon,  an  individual,  or  a  Church  and  people.  In  the 
words  before  us,  it  evidently  respected  the  Church 
as  a  collective  body,  but  included  something  to  every 
individual  saint. 

IV.  We  go  on  to  speak  of  God's  promising  to  pour 
out  the  blessing.  In  considering  this  important  part 
of  the  subject,  we  shall  endeavour  to  explain  the 
blessing,  the  metaphor  of  pouring  it  out,  and  God's 
opening  the  windows  of  heaven  that  it  may  be  com- 
municated till  there  be  not  room  to  receive. 

Concerning  the  blessing  here  promised  we  shall 
make  the  following  observations. 

1.  It  includes  a  removing  the  curse  with  its  causes 
and  effects.  The  Lord  had  cursed  them  with  a  curse, 
even  that  whole  nation.  There  was,  no  doubt,  at 
that  time  a  good  number  of  real  saints  among  the 
Jews ;  but  the  greater  part  were  sinners.  Corrup- 
tion and  declension  were  almost  universal,  and  the 
Lord  was  angry  with  them  as  a  collective  body.  He 
called  them  to  bring  the  tithes  into  his  house,  and 
promised  to  bless  them — that  is,  he  would  remove 
the  curse. 


339 


The  curse  of  God  in  Scripture  most  frequently 
denotes  the  great  sentence  of  condemnation,  under 
which  all  the  children  of  Adam  equally  are,  as  they 
come  into  this  world ;  but  sometimes  it  means  a  par- 
ticular judgment  inflicted  on  account  of  some  great 
transgression.  In  this  last  sense,  sometimes  whole 
nations,  and  at  other  times  individual  offenders,  fall 
under  the  curse.  The  greatest  part  of  the  Jewish 
Church  were  still  in  their  natural  state,  and  so  under 
the  curse  in  the  first  sense ;  and  the  most,  if  not  the 
whole,  were  under  it  in  the  second.  On  account  of 
withholding  the  tithes,  they  were  under  present 
tokens  of  the  Lord's  anger.  Strictly  speaking,  real 
saints  cannot  be  under  the  curse ;  but  they  may  have 
a  deep  hand  in  the  transgression,  and  provoke  the 
Lord  with  their  inventions ;  they  may  be  instrumen- 
tal in  drawing  down  judgments,  and  be  sharers  along 
with  others  in  the  common  calamity.  When  God 
promised  the  blessing,  it  meant  that  he  would  wholly 
remove  the  curse  in  the  last  sense,  and,  as  to  many 
of  them,  the  great  sentence  of  condemnation.  When 
the  blessing  should  be  conferred,  many  would  be 
converted,  and  all  of  them  delivered  from  the  pre- 
sent heavy  judgment. 

He  would  also  remove  the  causes  of  the  immediate 
stroke  inflicted  on  them.  These  were  the  sins  men- 
tioned in  this  chapter.  He  would  remove  these  in 
respect  of  guilt,  by  laying  them  on  the  great  scape- 
goat, and  bringing  many  of  those  who  were  guilty  to 
consent  to  this  deed,  and  improve  the  remedy.  He 
would  also  put  a  stop  to  the  prevalence  of  the  sins 
complained  of     The  revival  of  religion  would  issue 


340 


in  their  repenting  of,  and  turning  from,  their  iniquities. 
These  would  be  removed  as  grounds  of  controversy, 
as  separating  between  them  and  their  God,  and  as 
obstacles  in  the  way  of  the  blessing.  This  affords  us 
a  true  criterion  by  which  we  may  judge  when  God 
may  be  said  to  bless  this  or  any  other  sinful  land : 
the  causes  of  his  contending  will  be  in  a  great  mea- 
sure removed,  and  sins  formerly  prevalent  will  be 
given  up,  both  in  affection  and  practice.  This,  like 
every  other  part  of  the  blessing,  comes  from  God. 
He  alone,  by  his  grace  without  us,  can  remove  the 
guilt  of  sin,  and  by  his  grace  within  us  the  power. 
The  effects  of  the  curse  would  also  be  removed. 
These  were  various,  both  on  God's  part,  and  their 
own.  God  was  angry,  and  hid  his  face.  He  con- 
tended, and  wrote  bitter  things  against  them.  He 
threatened  judgments,  and  partly  inflicted  them.  In 
a  great  measure  he  acted  as  their  enemy.  All  these 
he  would  remove  by  turning  away  his  anger.  On 
their  part  were  sin  and  suffering.  They  smarted  for 
their  conduct ;  but  they  were  obstinate,  and  refused 
to  be  reclaimed.  They  had  inward  murmurings,  and 
outward  wickedness.  They  withheld  the  tithes,  and 
robbed  God.  All  these  things  would  be  removed  by 
the  Divine  blessing.  Their  famine  and  want  should 
be  no  more.  Their  ills  of  doing  and  suffering  would 
cease ;  and  Haggai's  words  would  be  verified  to 
them,  "  From  this  day  will  I  bless  you." 

3.  It  concludes  the  favour  of  God,  and  the  fruits  of 
it.  When  God  blesses  a  person  or  people,  they  may 
sing  as  in  Isai.  xii.  1,  "  Though  thou  wast  angry  with 
me,  thine  anger  is  turned  «way,  and  thou  comfortedst 


341 


me."  The  favour  of  God  sometimes  signifies  his 
great  purpose  of  grace  in  himself,  which  is  the  source 
of  every  spiritual  blessing :  at  other  times  it  is  taken 
for  present  favourable  dealing — when,  instead  of 
anger  or  threatening,  he  speaks  peace  to  his  people, 
and  lifts  up  the  light  of  his  countenance.  In  this  last 
sense  it  is  to  be  understood  here.  Well  can  believers 
distinguish  between  God's  fatherly  anger,  and  the 
intimations  of  his  love.  The  fruits  of  his  favour  are 
many  and  great,  and  will  be  partly  explained  after- 
ward. At  present  we  shall  only  say  that  his  pro- 
mises are  accomplished  to  his  people,  and  his  per- 
fections exerted  in  their  behalf  In  consequence  of 
this  they  enjoy  sweet  communion.  If  an  angry  God 
makes  sinners  quake,  and  saints  tremble,  (see  Psal. 
cxix.  120,)  a  God  reconciled,  and  intimating  that  he 
is  pacified,  will  fill  the  heart  with  gladness,  and  the 
mouth  with  praise.  When  the  fruits  of  Divine  favour 
are  enjoyed,  matters  go  well  in  Judah,  and  in  the 
heart  of  every  saint. 

3.  The  acceptation  of  their  services  was  another 
part  of  the  blessing.  When  God  called  them  to 
bring  the  tithes,  and  promised  that  he  would  bless 
them,  he  intimated  that  he  would  graciously  accept 
their  offerings.  In  justification,  the  persons  and  all 
the  services  of  the  saints  are  accepted.  This  ac- 
ceptance is  in  the  Beloved,  and  for  his  sake.  This 
blessing  is  unalterable,  unceasing,  and  incapable  of 
increase  or  diminution.  It  commences  in  the  same 
moment  with  spiritual  life,  and  runs  parallel  with  it 
as  to  duration.  Prosperity  and  adversity,  life  or 
death,  proper  or  improper  conduct,  never  vary  this 


342 


acceptance.     It  is  unalterable.     The  ground  of  it  is 
without  us,  and  infinitely  perfect. 

Besides  this,  there  is  a  particular  acceptation  of 
some  services  expressive  of  God's  peculiar  approba- 
tion. As  to  those  who  are  justified  in  Christ,  this  is 
founded  on  the  former,  and  may  be  considered  as  a 
kind  intimation  of  it ;  and  there  is  commonly  some- 
thing remarkably  excellent  both  in  the  acceptance, 
and  the  manner  in  which  God  intimates  it.  We  have 
an  instance  of  this  when  God  sent  a  prophet  to  ac- 
quaint David  how  well  he  took  it,  that  it  was  in  his 
heart  to  build  him  an  house.  It  is  likewise  exempli- 
fied in  the  woman  who  washed  Christ's  feet  with  her 
tears :  while  the  Pharisee  entertained  harsh  thoughts 
on  account  of  her  former  character,  the  Saviour  com- 
mended the  woman,  and  kindly  accepted  her  ser- 
vice. Many,  whose  persons  were  not  accepted  be- 
fore God,  but  still  under  the  curse,  have  often  met 
with  something  similar  to  this  acceptance  on  account 
of  some  signal  service  done  to  God,  or  his  Church. 
Jehu's  zeal  for  the  Lord  was  rewarded  with  the 
throne.  The  repentance  of  the  Ninevites  saved  their 
city ;  and  God  took  it  well  that,  at  the  voice  of  the 
unknown  prophet,  they  repented  in  dust  and  ashes 
from  the  highest  to  the  lowest. 

4.  The  Divine  blessing  here  promised  likewise  in- 
cluded gracious  retribution  and  reward.  When  they 
brought  all  the  tithes,  he  would  not  put  them  off  with 
mere  favourable  acceptance,  however  valuable  in 
itself;  but  would  graciously  reward  them.  Their 
hearts  would  be  filled  with  grace,  and  their  land  and 
houses  with  plenty.     None  ever  were  losers  by  the 


M3 


service  of  God.  While  the  ark  was  with  Obed-edoM, 
the  Lord  graciously  rewarded  his  care,  by  making 
all  he  had  to  prosper.  When  Abraham  entertained 
God's  angels,  the  promise  of  Isaac  was  sealed  to 
him.  The  kindness  of  Lot  to  the  messengers  from 
heaven  was  rewarded  with  a  miraculous  deliverance, 
when  the  city  was  destroyed  by  fire  and  brimstone. 
The  widow  of  Sarepta  was  likewise  well  repaid  for 
her  trouble  and  cost  with  Elijah.  In  every  period 
there  have  been  many  instances  of  the  Lord's  people 
attending  his  ordinances  with  great  difficulty,  and 
making  strong  exertions  to  support  his  interest ;  but 
they  received  such  support  and  consolation  as  com- 
pensated every  difficulty,  and  encouraged  their 
hearts.  As  the  Lord  has  often  rewarded  individuals, 
in  the  text  he  promised  retribution  to  the  whole  na- 
tion. He  was  to  bestow  great  outward  prosperity. 
Under  the  Old  Testament,  this  was  an  usual  blessing. 
They  had  a  delightsome  land — a  land  which  flowed 
with  milk  and  honey.  Even  in  New  Testament 
times,  the  Lord's  people  in  general  are  not  in  want. 
They  may  be  poor  and  afflicted,  but  God  will  pro- 
vide. What  is  good  he  will  give.  Often  the  Israel- 
ites found  in  experience  that  outward  prosperity  and 
religion  kept  pace  with  one  another.  Under  David 
and  Solomon  holiness  and  happiness  met  together, 
and  piety  and  prosperity  kissed  each  other.  Under 
Asa  and  Jehoshaphat  matters  went  Well  in  the  land. 
But  when  religion  declined,  and  sin  prevailed ;  when 
God's  ordinances  were  neglected,  and  altars  erected 
to  idols,  their  prosperous  state  was  turned  into 
misery.    Righteousness  exalteth  a  nation ;  but  sin  i» 


344 


a  reproach  to  any  people ;  and,  if  persisted  in,  will 
prove  their  ruin. 

Addressing  only  a  few  individuals  about  temporal 
prosperity  as  a  part  of  the  blessing,  it  will  not  be 
improper  to  give  the  following  direction ;  Seek  not 
great  things  for  yourselves.  Christ  has  sanctified  a 
state  of  indigence  and  poverty.  In  this  respect  his 
people  have  generally  the  advantage  of  himself 
They  commonly  have  some  place  of  residence,  while 
he  had  nowhere  to  lay  his  head.  It  is  true  his  ene- 
mies often  have  the  greatest  share  of  outw  ard  good 
things ;  but  with  them  it  is  a  kind  of  peradventure. 
Godliness  has  the  promise  of  this  life,  as  well  as  that 
which  is  to  come  ;  and  the  covenant  of  grace  secures 
to  the  real  Christian  that  his  bread  shall  be  given, 
and  his  water  made  sure.  Some  have  compared  out- 
ward good  things  to  the  leaves  of  a  tree,  and  the 
Lord's  people  to  the  fruit.  When  the  fruit  is  gathered, 
the  leaves  fall  off  When  all  God's  people  shall  be 
brought  home  to  glory,  the  creatures,  as  no  more 
necessary,  shall  instantly  fade  and  fall  away. 

5.  The  Lord  was  to  bless  his  Church  at  this  time 
in  such  a  manner  as  to  make  his  kindness  and  inter- 
position evident.  The  blessing  was  to  come  with 
visibility  and  observation.  Great  outward  prosperity 
could  not  fail  to  be  noticed  by  themselves  and  others, 
and  especially  on  the  back  of  such  famine.  K& plenty 
would  proclaim  God  to  be  the  author,  the  season 
would  proclaim  his  goodness.  The  Lord  blessed 
them  in  the  same  manner,  when  they  laid  the  founda- 
tion of  the  second  temple,  Hag.  ii.  19.  While  the 
blessing  attracted  their  own  attention,  their  enemies 


345 


would  likewise  see  the  finger  of  God,  and  be  con- 
strained to  say,  The  Lord  hath  done  great  things  for 
them.  Israel's  enemies  have  often  been  forced  to 
confess  that  the  blessing  accompanied  Israel,  and  say 
as  Abimelech  to  Isaac,  Gen.  xxvi.  26 — 29,  We  saw  cer- 
tainly that  the  Lord  was  with  thee,  and  thou  art  now 
the  blessed  of  the  Lord.  Even  when  the  Lord's  way 
with  his  church  is  more  spiritual,  there  is  often  a 
certain  visibility  in  his  blessing,  especially  in  times 
of  great  revival.  Eminent  spiritual  mercies  make 
the  blessing  evident  to  the  church  herself;  and  when 
there  is  much  purity  and  holiness,  when  ordinances 
are  powerful  and  successful,  when  conversion  and 
upbuilding  make  rapid  progress,  enemies  themselves 
will  observe  the  Lord's  goodness.  They  will  discover 
a  watchful,  kind,  and  almost  miraculous  Providence 
disappointing  all  their  designs  against  Zion,  defeating 
their  counsels ;  and  exceeding  the  most  sanguine 
hope  of  the  church  herself.  When  religion  flourishes, 
whatever  they  may  say,  the  church's  enemies  will 
discern  in  legible  characters  on  her  walls  this  inscrip- 
tion, Jehovah  Shammah.  It  may  be  laid  down  as  a 
maxim.  If  Zion  could  only  be  brought  to  care  properly 
for  the  Lord's  work,  the  Lord  would  care  for  her  and 
her  interest. 

6.  The  blessing  also  included  spiritual  and  saving 
mercies.  No  instance  can  be  adduced  of  a  person 
or  people  who  sought  the  Lord,  and  valued  his 
blessing,  being  satisfied  without  saving  mercies. 
Should  the  Lord  give  them  as  much  outward  pros- 
perity as  their  hearts  could  desire,  with  Luther  they 
would  protest,  they  would  not  be  put  off  with  these 

M 


346 


for  their  portion.  Outward  mercies  would  neither  be 
enough  for  God  to  give,  nor  his  people  to  receive. 
They  would  by  no  means  be  adequate  to  God's  love, 
nor  the  happiness  which  he  means  to  bestow ;  neither 
would  they  satisfy  the  wants  of  the  soul,  nor  constitute 
that  great  salvation  which  the  Lord's  people  desire. 
Once  brought  to  proper  exercise,  the  Israelites  would 
by  no  means  have  been  satisfied  with  the  reward  of 
corn  and  wine,  without  the  sure  mercies  of  David; 
and  no  blessing  whatever  will  satisfy  the  believing 
soul,  without  mercy  in  the  day  of  the  Lord.  The 
great  temporal  blessings  bestowed  on  the  saints  of 
old  were  an  emblem  of  the  vast  spiritual  fulness  of 
the  covenant  of  grace,  and  their  outward  wealth  and 
exalted  offices  were  typical  of  the  spiritual  dignity  of 
the  Lord's  people,  who  are  kings  and  priests  to  their 
God.  As  to  these  spiritual  blessings,  the  new  cove- 
nant is  filled  with  them.  There  we  have  pardon  and 
peace;  imputed  righteousness,  and  inherent  holiness ; 
strength  and  consolation;  grace  and  glory.  That 
covenant  is  ordered  in  all  things,  and  is  all  our  salva- 
tion. Well  may  the  saints  say,  "  Oh  how  great  is  thy 
goodness  which  thou  hast  laid  up  for  them  that  fear 
thee ;  which  thou  hast  wrought  for  them  that  trust  in 
thee  before  the  sons  of  men !" 

7.  The  Divine  blessing  includes  a  powerful  virtue 
from  the  Lord  accompanying  outward  mercies  and 
spiritual  means,  without  which  they  could  not  answer 
the  end.  Without  a  certain  concurring  virtue,  out- 
ward mercies  would  be  useless  and  inefficacious. 
Bread  would  be  as  stones,  and  our  food  like  scor- 
pions.    Besides  this,  there  is  a  secret  virtue  which 


347 


makes  persons  enjoy  these  mercies.  This  is  men- 
tioned, Acts  xiv.  17,  God  left  not  himself  without 
witness,  in  that  he  did  good,  filling  our  hearts  with 
food  and  gladness.  There  we  have  an  account  not 
only  of  the  outward  blessing  coming  from  God,  but 
likewise  the  enjoyment  of  it. 

Virtue  of  another  kind  is  equally  necessary  to 
make  any  spiritual  mean  answer  the  great  design  for 
which  it  is  appointed.  This  is  the  energy  of  the 
Holy  Ghost,  which  is  absolutely  necessary,  and  alone 
efficacious.  This  is  to  the  Christian  more  than  his 
soul  is  to  his  body.  By  it  he  is  quickened  and  sup- 
ported, enlightened  and  revived.  By  this  energy  is 
not  merely  meant  the  inhabitation  of  the  Spirit,  but 
his  active  agency,  without  which  the  promises  are 
dark  and  sapless,  ordinances  lifeless  and  unprofitable, 
and  duties  tasteless  and  insipid.  When  this  agency 
is  powerfully  exerted,  and  the  precious  influences  of 
the  Spirit  are  bestowed  in  a  large  measure,  they 
constitute  the  sweet  attainment  which  is  know-n  by 
the  name  of  manifestations,  communion,  and  the  en- 
joyment of  God.  These  give  the  most  peculiar  relish 
to  religious  exercises.  Such  enjoyments  make  the 
believer's  happy  seasons,  and  sweetly  constrain  him 
to  say.  This  is  none  other  than  the  house  of  God  and 
the  gate  of  heaven.  Then  God  is  glorified,  and  the 
enlarged  heart  runs  with  pleasure  in  the  w  ay  of  his 
precepts. 

Passing  many  other  things,  we  shall  only  add,  that 
the  blessing  is  always  suited  to  the  case  of  these  on 
w  horn  it  is  bestowed.  Among  the  saints,  some  need 
one  thing,  and  some  another.     The  Lord  makes  his 


348 


blessing  suit  them  all.  He  quickens  one,  and  comforts 
another.  He  supports  the  weak,  and  succours  the 
tempted.  He  revives  the  declining,  and  visits  the 
deserted.  He  gives  the  blind  their  sight,  and  raises 
up  the  bowed  down.  He  heals  the  broken  in  heart, 
and  bindeth  up  their  wounds.  He  executeth  judg- 
ment for  the  oppressed,  giveth  food  to  the  hungry, 
and  looseth  the  prisoners.  The  blessing  has  always 
such  effects  as  carry  indubitable  evidence  that  it 
comes  from  a  gracious  God.  It  dispels  our  fears,  and 
quiets  the  mind.  It  endears  ordinances,  and  gives 
them  peculiar  relish.  It  sweetens  all  our  outward 
mercies,  and  alleviates  our  trials.  It  fills  the  heart 
with  desire  for  the  full  enjoyment  of  God,  and  makes 
the  saint  resolve  to  wait  on  the  Lord  till  that  happy 
period  arrive.  In  one  word,  the  blessing  is  the  pledge 
and  foretaste  of  glory.  When  the  Lord  bestows  one 
saving  mercy,  he  says,  I  will  see  you  again.  The 
blessing  is  a  cluster  from  the  land  of  promise,  pro- 
claiming the  riches  of  that  distant  country,  kindly 
inviting  to  it,  and  supporting  in  the  way.  Among  all 
saving  blessings  there  is  an  indissoluble  connexion, 
grace  and  glory  are  inseparable.  This  is  taught  by 
the  apostle,  Rom.  viii.  30,  "  Whom  he  did  predesti- 
nate, them  he  also  called ;  and  whom  he  called,  them 
he  also  justified ;  and  whom  he  justified,  them  he  also 
glorified." 

While  the  blessing  itself  is  remarkable,  the  manner 
of  bestowing  it  merits  attention.  The  Lord  promises 
to  pour  it  out.     This  figure, 

1.  Is  expressive  of  God's  bounty  and  liberality.  He 
tlelights  in  mercy.     We  are  not  straitened   in  him. 


349 


He  takes  many  methods  to  acquaint  sinners  with  the 
greatness  of  his  love,  and  the  riches  of  his  grace. 
When  he  promises  to  pour  out  the  blessing,  he  com- 
pares it  to  rain.  The  various  benefits  conferred  on 
the  saint  from  his  conversion  till  he  is  introduced  to 
glory,  are  compared  to  the  former  and  latter  raia. 
Accordingly  we  are  called  to  ask  of  the  Lord  rain, 
and  he  promises  to  make  bright  clouds,  and  give 
showers  of  rain  to  every  one  grass  in  the  field,  (Zech. 
X.  1.)  The  great  blessings  of  the  new  covenant  are 
promised,  Isa.  xliv.  3,  under  the  idea  of  pouring  water 
on  the  thirsty,  and  floods  upon  the  dry  ground.  No- 
thing can  be  more  expressive  of  infinite  bounty,  than 
when  the  most  precious  blessings,  instead  of  being 
given  in  a  scanty  measure,  are  poured  out  from  God's 
all-sufficing  fulness  like  rain  from  the  clouds.  While 
the  Lord  instructs  us  about  his  liberality  by  this  and 
such  figures,  he  frequently,  and  in  the  plainest  man- 
ner, asserts  the  reality  and  greatness  of  his  bounty. 
He  assures  us  that  the  most  heinous  sins  bear  no 
proportion  to  his  mercy,  and  that  however  numerous 
our  iniquities  be,  he  will  multiply  to  pardon.  He  has 
given  the  most  satisfying  evidences  and  conclusive 
proofs  of  his  infinite  liberality  in  bestowing  grace  on 
his  greatest  enemies,  and  receiving  into  favour  those 
who  had  most  opposed  him.  Above  all,  his  bounty 
and  the  liberality  of  his  grace  are  most  illustriously 
displayed  in  not  sparing  his  only  begotten  Son,  but 
delivering  him  up  to  the  death ;  in  freely  setting  him 
before  sinners  of  every  description;  and  using  every 
mean  to  brine  them  to  receive  him  and  his  salvation. 


350 


2.  It  points  oiit  the  number  and  variety  of  Divine 
blessings,  as  one  drop  falls  after  another  when  the 
rain  is  poured  out  from  the  clouds ;  so  there  is  a 
constant  succession  of  the  various  blessings  which 
the  Lord  bestows  upon  his  people.  Like  the  waves, 
they  constantly  succeed  one  another.  From  the 
moment  of  conversion,  to  all  eternity,  he  pours  out 
blessings  without  intermission.  Though  these  should 
be  in  different  degrees,  and  though  the  soul  should 
not  always  equally  apprehend  them,  his  loving-kind- 
ness is  never  taken  away,  and  he  waters  the  whole 
of  his  vineyard  every  moment. 

Justly  is  the  promise  called  runnings  as  it  attends 
the  saint  in  every  period  of  his  life,  and  supplies  his 
wants.  In  it  there  is  the  sound  of  abundance  of  rain, 
which  drops  down  in  various  successive  blessings. 
With  the  greatest  propriety  may  Christians  resolve 
to  bless  God,  while  they  have  any  being,  for  these 
various  blessings ;  for  God  has  promised  to  blese 
them  while  He  lives.  Thus  it  is  the  comfort  and 
song  of  every  saint,  "  God  lives,  blest  be  my  Rock." 
Then  may  we  number  the  variety  of  Divine  blessings, 
when  we  understand  the  fulness  of  the  covenant  of 
grace,  and  are  perfectly  acquainted  with  the  trials, 
necessities,  and  supports  of  the  saint ;  when  we  know 
the  designs  and  attacks  of  his  enemies,  and  the  infi- 
nite and  unceasing  care  of  God  in  his  momentary 
keeping  of  his  vineyard  ;  and  when  we  can  compre- 
hend what  is  contained  in  that  most  extensive  bless- 
ing, I  will  be  your  God,  and  ye  shall  be  my  people ; 
or  can  number  the  drops  of  rain  or  dew  which  fall 
from  the  clouds.    Of  these  blessings  we  may  justly 


351 

say,  as  in  Psal.  xl.  5,  "  Many,  O  Lord  my  God,  are 
thy  M'onderful  works,  which  thou  hast  done,  and  thy 
thoughts  which  are  to  us-ward:  they  cannot  be 
reckoned  up  in  order  unto  thee :  if  I  would  declare 
and  speak  of  them,  they  are  more  than  can  be  num- 
bered." 

3.  It  seems  also  expressive  of  the  extent  of  the 
blessing,  or   the   number  of  those   who  receive  it. 
When  the  sky  darkens,  not  one  place  only,  but  vast 
numbers   are  watered.     When   Israel    brought   the 
tithes,  many  more  would  receive  the  blessing  than  in 
their  present  condition  when  they  robbed  God.    Un- 
der this  judgment  those  who  enjoyed  Divine  counte- 
nance were  so  few,  that  they  would  appear  in  their 
own  eyes  as  the  prophet  when  he  seemed  to  be  left 
alone.     This  promise  evidently  respects  New  Testa- 
ment times,  and  points  out  the  superior  extent  of  the 
blessing   under    that   dispensation.     When  used  by 
the  prophets,  the  term  pouring  commonly  has  a  refer- 
ence to  the  Christian  church.     The  seventy-second 
Psalm  respects  the  kingdom  of  the  Messiah.     There 
it  is  promised  that  he  shall  come  down  as  the  rain 
upon  the  mown  grass,  and  as  showers  that  water  the 
earth.    We  have  similar  expressions  in  many  pas- 
sages in  Isaiah's  prophecies.     In   Joel  ii.  28,   God 
promises  to  pour  his  Spirit  upon  all  flesh.     Then 
New  Covenant  blessings,  instead  of  being  confined  to 
Judea,  shall  fill  that  dominion  which  extends  from 
sea  to  sea.     Then  that   remarkable  prophecy  about 
the   Gentile  church,    in  Isai.  liv.   1 — 3,  will  he  ac- 
complish :  "  Sing,  O  barren,  thou  that  didst  not  bear; 
break  forth  into  sinaiing.  and   cry  aloud,   thou  that 


352 


didst  not  travail  with  child  :  for  more  is  the  children 
of  the  desolate  than  the  married  wife,  saith  the  Lord, 
Enlarge  the  place  of  thy  tent,  and  let  them  stretch 
forth  the  curtains  of  thine  habitations;  spare  not, 
lengthen  thy  cords,  and  strengthen  then  thy  stakes. 
For  thou  shalt  break  forth  on  the  right-hand,  and  on 
the  left ;  and  thy  seed  shall  inherit  the  Gentiles,  and 
make  the  desolate  cities  inhabited." 

4.  It  points  out  that  the  blessing  is  under  the  di- 
rection of  an  infinitely  wise  God.  In  however  great 
quantity  or  variety  the  blessing  may  be  poured  out, 
still  it  is  by  God  himself;  and  it  must  and  will  fall 
where  he  inclines  it.  When  he  opens  the  natural 
clouds,  the  rain  falls  upon  one  city  and  not  on  an- 
other; and  so  it  is,  when  he  comes  down  as  showers 
upon  the  mown  grass,  or  as  the  former  and  latter 
rain.  He  can  water  a  fleece,  when  all  around  is 
dry ;  or  keep  the  fleece  dry,  when  all  around  is  w  et. 
This  proclaims  comfort  to  the  poor  believer,  who  is 
ready  to  apprehend  that  he  is  unnoticed  or  forgotten. 
If  his  fleece  is  dry  now,  it  will  be  watered  in  the 
Lord's  time.  It  likewise  secures  the  election  of 
grace  The  Lord  knows  them  that  are  his.  Wherever 
they  are,  he  will  seek  them  out,  and  water  them  \^ith 
the  blessing.  No  enemy  or  event  can  hinder  this, 
more  than  they  can  prevent  the  falling  of  the  rain. 
At  certain  times,  and  from  sinful  or  selfish  views, 
many  have  ivished  that  the  natural  rain  might  not  fall : 
but  they  never  attempted  to  prevent  it.  Every  method 
which  hell  and  earth  can  devise  has  been  tried  to 
obstruct  the  blessing.  The  united  eflbrts  of  deceit 
and  violence  have  been  often  employed  to  prevent 


353 


the  means  of  grace  from  reaching  certain  places,  or 
being  fixed  in  them.  When  settled,  every  attempt 
has  been  used  to  mar  the  success,  and  defeat  the 
end.  Sometimes  the  deepest  plots  have  been  laid 
and  the  strongest  exertions  made  to  remove  the  can- 
dlestick out  of  its  place.  But  sooner  shall  the  drops 
falling  from  the  clouds  be  kept  from  reaching  the 
earth,  than  the  Lord's  blessing  from  reaching  those 
for  whom  it  was  designed.  The  Christian's  enemies 
have  all  joined  in  the  closest  combination  to  prevent 
him  from  enjoying  the  blessing.  Sin  tries  to  separate 
between  him  and  his  God  ;  but  all  his  iniquities  shall 
pass  away  as  a  thick  cloud.  In  the  same  wicked 
cause  Satan  makes  continued  and  cruel  exertions; 
but  the  God  of  peace  shall  bruise  Satan,  and  rebuke 
the  devourer.  The  world  too  uses  every  alluring 
art  and  terrifying  method  to  prevent  him  from  seek- 
ing or  receiving  the  blessing ;  but  more  and  mightier 
are  they  that  are  with  him,  than  all  who  can  be 
against  him;  and  he  shall  be  blessed.  The  most 
crafty  counsels  of  his  enemies  shall  be  defeated,  and 
their  most  vigorous  efforts  rendered  abortive.  Like 
the  natural,  the  spiritual  rain  shall  fall  irresistibly; 
and  the  Lord's  people  shall  be  watered. 

5.  This  manner  of  expression  has  a  respect  to  the 
Holy  Spirit.  We  have  a  proof  of  this,  Isai.  xliv.  3, 
"  I  will  pour  water  upon  him  that  is  thirsty,  and  floods 
on  the  dry  ground :  I  will  pour  my  Spirit  upon  thy 
seed,  and  my  blessing  upon  thine  offspring :  and  they 
shall  spring  up  as  among  the  grass,  as  willows  by 
the  water  courses."     The  term  pouring  out  does  not 

45 


354 


so  much  respect  the  person  of  the  Holy  Spirit,  as  his 
precious  influences.  He  himself  is  given  absolutely 
to  every  saint,  and  dwells  in  his  heart;  hut  his  in- 
fluences are  poured  out  in  various  measures.  This  is 
intimated,  Titus  iii.  4 — 6,  "  But  after  that  the  kind- 
ness and  love  of  God  our  Saviour  towards  man  ap- 
peared, not  by  works  of  righteousness  which  we  have 
done,  but  according  to  his  mercy  he  saved  us  by 
the  washing  of  regeneration,  and  the  renewing  of  the 
Holy  Ghost ;  which  he  shed  on  us  abundantly^  through 
Jesus  Christ  our  Saviour."  His  quickening  and 
sanctifying,  his  strengthening  and  comforting  in- 
fluences are  frequently  mentioned  in  Scripture  as 
having  qualities  and  effects  corresponding  to  water 
and  rain.  They  drop  down  upon  the  dry  parched 
ground  of  the  human  heart,  and  make  it  fruitful  in 
all  good  works. 

In  fine,  it  intimates  that  the  blessing  is  free.  They 
must  be  strangers  to  themselves  who  think  they 
either  deserve  the  natural  rain,  or  can  do  any  thing 
to  procure  it.  Though  it  falls  down  upon  us,  it  is 
always  without  any  merit  or  exertion  of  ours.  The 
spiritual  rain  is  still  more  undeserved.  If  we  should 
never  enjoy  it  till  we  deserve  it,  we  would  suffer  an 
eternal  drought.  These  showers  tarry  not  for  man 
nor  wait  for  the  sons  of  men.  The  first  blessing  is 
preventing;  and  every  succeeding  one  is  free  and 
undeserved.  We  do  much  to  provoke  the  Lord  to 
withhold  the  blessing ;  but  nothing  to  deserve  it. 

That  the  blessing  may  be  poured  out,  God  pro- 
mises to  open  the  windows  of  heaven.  This  expression 
is  significant,  forcible,  and  emphatic 


355 


This  phrase  is  seldom  used  in  Scripture,  but  when 
mentioned,  the  occasion  is  most  memorable.  It  is 
first  used  in  Gen.  vii.  11,  where  God  opened  the 
windows  of  heaven  to  pour  out  his  wrath  and  indig- 
nation on  the  old  world,  and  the  rain  was  so  violent, 
and  of  such  continuance,  that  not  a  living  creature 
escaped,  except  the  few  who  were  in  the  ark.  Were 
we  to  contrast  with  this,  God's  opening  the  windows 
of  heaven  to  pour  out  a  blessing,  it  would  open  a 
field  for  the  most  pleasing  and  profitable  considera- 
tions. We  have  another  account  of  the  windows  of 
heaven  in  2  Kings  vii.  1 ,  2,  where  Elisha  prophesied 
that  plenty  was  just  at  hand,  but  a  great  man  said, 
"  Behold,  if  the  Lord  would  make  windows  in  heaven, 
might  this  thing  be  ?''''  The  reply  to  Elisha  was  in 
the  language  of  unbelief,  and  plainly  intimated  that 
such  a  thing  was  most  unlikely,  and  altogether  impos- 
sible without  a  miracle,  and  even  in  a  miraculous  way 
most  improbable.  With  its  ingenuity,  faith  should 
take  the  weapon  of  Satan  and  unbelief,  and  employ 
it  against  themselves.  Speaking  of  opening  the  win- 
dows of  heaven  to  pour  out  a  blessing,  with  an  allu- 
sion to  this  passage,  affords  these  precious  truths : — 
that  the  Lord  can  and  will  bless,  when  to  carnal 
sense  and  reason  it  seems  wholly  impossible:  that 
rather  than  the  Lord  will  not  bless  his  people,  he 
will  act  as  a  wonder-working  God,  and  perform  mira- 
cles of  mercy :  and  that  when  God  has  said  he  will 
bless,  faith  may  safely  rely  upon  his  word,  and  expect 
the  blessing  in  spite  of  every  obstacle. 

As   the   windows   of   heaven   literally   mean   the 
clouds — the  vehicles  of  rain ;  spiritually  they  mean 


356 


the  prophecies  and  promises  which  are  the  vehicles 
of  Divine  influences.     When  God  promises  to  open 
the  windows  of  heaven,  and  pour  blessings  on  the 
New  Testament  church,  he  particularly  means  that 
to  them  should  be  accomplished  the  Old  Testament 
prophecies  and  promises.     When  these  were  given, 
they  were  in  a  great  measure  sealed  and  locked  up ; 
but  in  New  Testament  times,  they  are  all  set  open 
and  pour  out  their  precious  contents.     Of  old,  the 
church  had  only  the  shadow ;  now  she  has  the  sub- 
stance.    Spiritual  blessings  in  their  progress  may  be 
compared  to  the  waters  which  issued  out  from  under 
the  threshold  of  the  sanctuary,  Ezek.  xlvii.  1 — 6.   At 
first  they  were  to  the  ankles  ;  afterwards  to  the  loins ; 
and  at  last  they  became  waters  to  swim  in,  a  river 
that  could  not  be  passed  over.     Of  old,  the  windows 
of  heaven  might  be  compared  to  a  cloud  like  a  man's 
hand ;  now,  and  especially  in  the  latter  day  glory, 
they  become  so  great  as  to  cover  the  heaven.     Then 
the  Lord,  as  it  were,  sprinkled  his  blessings  only  on 
a  few  in  the  land  of  Judea ;  now  he  opens  the  win- 
dows of  heaven  and  pours  them  out  plentifully  and 
extensively.     To  the  New   Testament  belongs   the 
accomplishment  of  the  beautiful  prophecy,  Hos.  i. 
10,  11,  "  Yet  the  number  of  the  children  of  Israel 
shall  be  as  the  sand  of  the  sea,  which  cannot  be 
measured,  nor  numbered,  and  it  shall  come  to  pass, 
that  in  the  place  where  it  was  said  unto  them.  Ye 
are  not  my  people,  there  it  shall  be  said  unto  them. 
Ye  are  the  sons  of  the  living  God.     Then  shall  the 
children  of  Judah,  and   the  children  of  Israel,  be 
gathered  together,  and  appoint  themselves  one  head, 


357 


and  they  shall  come  up  out  of  the  land :  for  great 
shall  be  the  day  of  Jezreel."  And  also,  chap.  ii.  23, 
"  I  will  have  mercy  upon  her  that  had  not  obtained 
mercy :  and  I  will  say  to  them  which  were  not  my 
people,  Thou  art  my  people;  and  they  shall  say, 
Thou  art  my  God." 

The  idea  of  opening  the  windows  of  heaven  to 
pour  out  the  blessing  intimates  that  the  Lord  will 
bless  in  the  appointed  way.  Naturally,  the  way  to 
remove  famine  is  to  open  the  clouds  and  send  rain. 
At  the  end  of  a  great  famine,  recorded  1  Kings  xviii. 
41,  Elijah  prayed  and  it  rained.  When  our  heavens 
over  our  heads  are  made  brass,  and  the  earth  that  is 
under  us  as  iron,  famine  must  ensue ;  but  when  the 
rain  comes,  in  the  language  of  Hosea,  the  heaven 
hears  the  earth,  and  the  earth  Jezreel.  It  is  exactly 
so  with  spiritual  blessings.  The  Lord  makes  his 
people  feel  their  need,  and  cry  to  him.  He  hears 
from  heaven,  pours  out  the  blessing,  and  produces 
spiritual  plenty. 

The  manner  of  expression  points  out  the  heavenly 
origin  of  spiritual  blessings.  They  come  from  above. 
A  man  can  receive  nothing  except  it  be  given  him 
from  above.  No  blessing  can  reach  us  without  the 
appointment  and  gift  of  God.  Salvation  is  wholly  of 
grace.  God  alone  can  open  the  windows  of  heaven, 
and  he  only  can  open  our  shut  hearts.  He  removes 
every  obstacle  in  the  way  of  the  blessing,  both  on  his 
part  and  ours. 

In  fine,  we  cannot  think  of  the  windows  of  heaven 
being  opened  without  recollecting  God's  cheerfulness 
in  pouring  out  the  blessing.     He  opens  these  windows 


358 


as  a  proof  that  his  heart  is  not  shut,  that  he  is  rich  in 
mercy,  and  dehghts  to  give.  This  promise  proves  that 
his  bowels  yearn  to  his  people,  and  that  he  is  loath  to 
give  up  with  them.  Opening  these  windows,  he  pours 
out  blessings  that  there  shall  not  be  room  enough  to 
receive.  He  removes  all  their  ills,  and  supplies  all 
their  wants.  He  defends  them  against  all  attacks, 
and  supports  them  in  every  trial.  He  will  make  all 
who  plead  his  promise,  and  prove  him,  happy  without 
interruption  or  end!  We  shall  now  subjoin  a  few  in- 
ferences. 

1.  This  subject  points  out  the  nature  and  effects  of 
sin.  It  pours  contempt  upon  God's  authority,  and 
neglects  the  duties  enjoined  by  him.  While  highly 
dishonouring  to  God,  it  is  hurtful  to  the  sinner,  draws 
down  judgments,  and,  if  persisted  in,  will  land  him  in 
hell.  Here  it  brought  on  a  famine,  and  provoked 
God  to  withhold  the  blessing.  The  sins  of  believers 
cannot  be  less  provoking,  but  are  often  more  heinous. 
God's  jealousy  burns  hottest  near  his  altar.  Though 
he  forgives  the  iniquities  of  his  people,  he  takes  ven- 
geance of  their  inventions.  God  has  many  ways  of 
pleading  a  controversy  with  his  own  people,  with 
which  the  world  is  unacquainted.  He  takes  away 
his  Spirit,  and  hides  his  face.  He  frowns  in  his 
providential  dispensations.  As  the  saints  by  their 
provocations  have  a  great  hand  in  drawing  down 
judgments,  they  often  suffer  signally  in  the  common 
calamity.  The  most  favoured  saints  at  this  time  felt 
the  severity  of  famine,  as  well  as  the  most  careless 
sinners. 


359 


2.  It  points  out  the  nature  and  design  of  the  judg- 
ments inflicted  on  a  professing  people.  They  are 
chastisements  and  punishments  for  past  sins.  They 
are  calculated  to  bring  sin  to  remembrance,  without 
which  none  can  be  suitably  exercised  about  their 
former  iniquities.  Judgments  have  a  gracious  design 
as  io  futurity.  They  are  intended  to  turn  men  from 
the  evil  of  their  ways,  and  reclaim  them.  Their 
language  is.  Turn  you  at  my  reproof.  They  are  always 
mixed  with  mercy,  and  these  on  whom  they  are 
inflicted  may  say,  we  "  will  sing  of  mercy  and  judg- 
ment." In  general  they  are  an  evidence  that  God 
has  not  said  concerning  a  people,  "  Let  them  alone." 
They  are  often  heaviest  where  God  has  the  greatest 
design  of  grace.  This  is  implied  in  his  address  to 
Israel,  Amos  iii.  2,  "  You  only  have  I  known  of  all  the 
families  of  the  earth ;  therefore  I  will  punish  you  for 
all  your  iniquities."  They  are  designed  in  a  parti- 
cular manner  as  warnings  to  fly  from  the  wrath  to 
come,  and  should  be  viewed  as  coming  from  God 
with  this  inscription,  "  I  hate  sin,  and  must  punish  it; 
I  have  borne  long,  and  your  cup  is  full :  my  patience 
is  abused,  and  I  must  strike  the  stroke  :  if  temporal 
judgments  are  so  grievous,  what  must  future  wrath 
be !  Be  warned,  and  fly  from  it :  now  consider  this, 
ye  that  forget  God,  lest  I  tear  you  in  pieces,  and  there 
be  none  to  deliver." 

3.  Proper  work  and  exercise  under  tokens  of  the 
Lord's  anger.  We  should  perform  duty,  and  pay  the 
tithes.  Prosperity  without  the  performance  of  duty 
is  cursed;  and  these  calamities  and  afflictions  which 
do  not  bring  us  back  to  duty  are  unsanctified.     With- 


360 


out  turning  to  the  Lord,  we  have  no  evidence  of 
acting  with  propriety,  and  we  cannot  turn  to  him  but 
by  fervent  supplication  and  prayer.  Many  exercises, 
by  some  called  prayer,  are  far  removed  from  proving 
God.  When  his  hand  is  upon  us,  we  should  wrestle 
with  him ;  and  give  him  no  rest.  We  should  stir  up 
ourselves,  take  hold  of  his  strength,  and  implore  the 
blessing.  Were  we  willing  to  ask,  he  is  never 
unwilling  to  give.  He  calls  us  to  prove,  that  we  may 
seek,  and  he  bestow.  There  cannot  be  a  worse  sign 
than  carelessness,  obduracy,  and  insensibility  under 
judgments.  They  often  provoke  the  Lord  to  give  up 
with  a  people,  saying,  "  Why  should  ye  be  stricken 
any  more  }  ye  will  revolt  more  and  more." 


SERMON  XVL 


PROVERBS  XXIV.  30,  31,  32. 


/  tvent  by  the  field  of  the  slothful^  and  by  the  vineyard  of  the 
man  void  of  understanding ;  and  to,  it  ivas  all  grown 
over  with  thorns,  and  nettles  had  covered  the  face  thereof 
and  the  stone  wall  thereof  was  broken  down.  Then  I 
saw,  and  considered  it  well:  I  looked  upon  it,  and  received 
instruction. 

JF  the  carnal  mind  were  not  enmity  against  God, 
and  incapable  of  discerning  spiritual  things,  the 
Scriptures  would  be  universally  admired.  Laying; 
aside  the  idea  of  Divine  inspiration,  they  are  inimitably 
beautiful  both  in  respect  of  sentiment  and  composi- 
tion. There  is  a  vast  variety,  and  every  one  would 
find  something  to  gratify  his  peculiar  taste.  The 
mind  which  loves  the  historic  page  would  be  won- 
derfully pleased  with  the  history  of  the  old  world ; 
and  the  amazing  vicissitudes  of  the  posterity  of 
Jacob.  How  many  miraculous  events  took  place' 
from  their  going  down  into  Egypt  to  the  destruction 
of  their  city  and  temple  by  the  Romans !  The  person 
delighted  with  the  lofty  strains  of  poetry,  would  find 
infinite  gratification  in  some  ancient  songs  composed 
<o  celebrate  certain  signal  deliverances;  as  when 
Israel  sang  after  their  passage  through  the  Red  Seay 

46 


362 


and  Deborah  when  Sisera  fell  before  her.  The  book 
of  Job,  the  prophecies  of  Isaiah,  and  the  performances 
of  the  sweet  singer  of  Israel,  would  fill  his  heart  with 
admiration.  The  book  of  Ecclesiastes  would  suit 
the  mind  anxious  to  be  acquainted  with  the  works 
of  nature;  and  the  Proverbs  of  Solomon  are  an 
unequalled  system  of  morality.  Were  it  not  for  the 
vitiated  and  depraved  taste  of  mankind,  the  celebra- 
ted Parnassus  would  be  forsaken  for  Zion  hill,  and 
the  poisonous  streams  once  sacred  to  the  Muses, 
would  be  exchanged  for  the  wells  of  salvation.  But 
the  Scriptures  are  divine ;  and  "  the  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit  of  God,  for  they 
are  foolishness  unto  him ;  neither  can  he  know  them, 
because  they  are  spiritually  discerned."  God  hath 
written  to  us  the  great  things  of  his  law,  but  they  are 
counted  as  a  strange  thing  by  the  bulk  of  mankind ; 
and  the  distinguishing  beauty  and  excellency  of  Di- 
vine revelation  are  for  the  most  part  hid  from  the 
wise  and  prudent,  and  revealed  unto  babes. 

The  book  of  Proverbs  has  been  justly  compared 
to  a  great  number  of  bright  gems  cast  together  in  a 
large  heap,  without  regard  to  order.  The  text  is  a 
striking  account  of  the  sluggard,  and  the  sad  conse- 
quences of  his  conduct,  with  a  design  to  awaken  him 
from  his  fatal  lethargy,*  and  delusive  dream,  before  it 
be  too  late;  and  to  be  a  beacon  and  monitor  to 
others.  A  greater  than  Solomon  passes  by,  and 
observes  the  conduct  of  the  sons  of  men. 

I.  We  propose  to  delineate  the  character  of  the 
slothful. 


363 


il.  To  consider  the  state  of  his  field  and  vineyard, 
all  grown  over  with  thorns,  and  covered  with  nettles, 
and  the  stone  wall  thereof  broken  down.     Then, 

III.  With  Solomon,  To  inquire  what  instructions 
may  be  received.  We  return  to  the  first  of  these, 
which  is, 

f .  To  delineate  the  character  of  the  slothful. 

1.  He  enjoys  the  same  seasons  and  opportunities 
with  others.  He  had  a  vineyard,  and  a  proper 
opportunity  for  cultivating  and  dressing  it.  Without 
this  he  could  neither  deserve  the  character,  nor  be 
subject  to  the  blame.  Misimproving  the  opportunity, 
losing  the  proper  season,  and  neglecting  his  field, 
constitute  the  distinguishing  features  of  his  character. 
The  spiritual  sluggard  enjoys  a  season  of  merciful 
visitation,  and  a  day  of  grace,  with  an  express  in- 
junction to  work  while  it  is  to-day,  and  a  certain 
assurance  that  the  night  cometh  in  which  no  man  can 
work.  Where  Divine  revelation  is  enjoyed,  the  sin- 
ner has  precious  opportunity  for  every  duty.  The 
sluggard  might  improve  much  of  the  time  he  spends 
in  idleness  and  sleep,  in  searching  the  Scriptures, 
and  performing  other  duties.  He  enjoys  the  Sabbath 
in  common  with  others ;  but  that  day  is  the  greatest 
bur^n  to  him,  as  the  other  six  are  to  the  man  who 
is  slclhful  about  his  temporal  concerns.  He  enjoys 
a  suiimfer  and  harvest  for  working  out  his  own  salva- 
tion. This  season  is  called  a  seed-time,  and  he  is 
certified,  that  as  he  sows,  so  shall  he  reap.     How 


364 


can  the  man  expect  a  plentful  or  seasonable  harvest 
who  sits  in  his  house,  sleeps  in  his  bed,  or  whiles  away 
his  time,  when  others  are  taking  the  seed  from  the 
barn,  and  filling  the  ground.  The  Jews  enjoyed  a 
precious  opportunity  when  Christ  was  among  them ; 
but  if  we  now  turn  our  eyes  to  Shiloh,  we  will  disco- 
ver the  fatal  effects  both  of  malice  and  sloth.  Could 
w^e  look  within  the  vail,  and  listen  to  the  doleful 
complaints  of  those  who  have  perished  through  sloth, 
we  would  hear  them  cursing  that  love  of  ease  which 
brought  them  to  such  an  horrible  situation,  apd  be- 
wailing and  gnashing  of  their  teeth  over  neglected 
opportunities. 

2.  He  is  thoughtless  about  futurity,  and  neglects 
the  means  without  which  the  end  cannot  be  attained. 
He  is  thoughtless  about  futurity.  He  does  not  consider 
how  he  shall  be,  or  what  he  shall  do.  He  prefers 
present  ea^e  to  his  true  interest.  In  a  sense  diame- 
trically opposite  to  what  Christ  intended,  he  lets  to- 
morrow provide  for  itself,  if  he  can  get  sleep  and  ease 
to-day.  The  man  who  deserves  the  name  about 
spiritual  things,  acts  in  the  same  manner.  He  never 
thinks  of  the  hour  of  trial.  Death  and  future  judg- 
ment, though  infinitely  important  in  themselves,  sel- 
dom come  under  his  consideration ;  and  if  they  occur, 
he  tries  to  fall  the  sooner  asleep,  that  he  may  dismiss 
such  painful  subjects.  It  is  certainly  true  wisdom  in 
the  Gospel-hearer  to  prepare  for  eternity,  and  to  take 
no  sleep  to  his  eyes,  nor  slumber  to  his  eyelids,  till 
he  find  a  place  for  the  Lord.  The  Saviour  who  laid 
down  his  life  for  sinners,  and  has  the  greatest  concern 
about  them,  makes  this  his  first  and  chief  direction> 


365 


"  Seek  jfirst  the  kingdom  of  God,  and  the  righteous- 
ness thereof;"  but  it  is  the  last  thing  to  which  the 
slothful  attends.  Summer  is  the  fit  season  for  laying 
in  for  winter ;  and  elsewhere  Solomon  sends  the  slug- 
gard to  the  most  diminutive  of  all  creatures  to  learn 
the  duty  of  providing  for  futurity,  Prov.  vi.  6 — 8,  "  Go 
to  the  ant,  thou  sluggard;  consider  her  ways,  and  be 
wise ;  which,  having  no  guide,  overseer,  or  ruler, 
provideth  her  meat  in  the  summer,  and  gathereth  her 
food  in  the  harvest." 

He  neglects  the  means  without  which  the  end  cannot  be 
attained.  This  is  the  effect  of  the  former.  If  his  field  is 
not  ploughed,  nor  his  vineyard  dressed,  he  can  expect 
no  crop ;  and  if  he  attempts  any  of  these,  it  is  com- 
monly out  of  season.  How  can  the  man  expect  to 
reap  who  only  begins  to  prepare  his  ground  when 
others  are  reaping  their  fruits  ?  God  has  appointed  a 
certain  connexion  betAveen  the  means  of  grace  and 
salvation  ;  and  a  total  neglect,  and  careless  perform- 
ance of  duties,  leave  no  room  to  expect  salvation, 
and  are  full  evidence  that  it  is  not  the  great  concern. 
The  slothful  man  often  begins  only  to  think  about 
eternity,  when  death  or  his  harbinger  threaten  to 
summon  him  before  the  Judge;  and  then  he  makes 
some  noise  about  the  blessing.  Esau  is  an  example 
of  his  conduct,  and  in  all  probability  of  his  success. 
A  mess  of  pottage  was  compensation  enough  for  the 
blessing  once  a  day ;  and  on  apprehending  his  mis- 
take, that  which  he  once  so  easily  parted  with,  can- 
not be  now  had,  though  sought  with  tears:  though 
the  least  exertion  would  secure  the  blessing,  the 
slothful  will  not  trouble  himself  to  make  it,  and  says. 


366 


"  Yet  a  little  sleep,  a  little  slumber,  a  little  folding  of 
the  hands  to  sleep ;"  and  when  death  approaches, 
his  application  is  commonly  insincere  and  too  late. 

Some  on  hearing  this  say,  "We  cannot  be  sure  of 
success  though  we  use  the  means :  what  a  mercy  if 
we  could  be  assured  that  all  who  use  the  means 
would  be  saved !"  In  our  temporal  concerns,  we 
cannot  be  sure  of  success  even  when  we  use  the 
means ;  but  where  is  the  man,  who,  on  this  account, 
neglects  to  prepare  and  sow  his  field,  or  plant  his 
vineyard !  If  we  cannot  be  absolutely  sure  of  a  full 
harvest  after  using  the  means;  we  may  be  sure 
enough  that  we  will  have  none  without  them.  We 
have  greater  certainty  of  success  in  spiritual  than  in 
temporal  concerns.  He  that  useth  the  means,  seeks 
the  blessing,  and  aims  at  believing,  will  "  receive  the 
end  of  his  faith,  the  salvation  of  his  soul."  Others 
object,  "  that  many  have  got  grace  here,  and  glory 
hereafter,  who  did  not  improve  the  means ;  and,  like 
the  thief  on  the  cross,  have  been  rescued  from  the 
mouth  of  hell  and  wafted  to  heaven."  How  would  it 
look,  if  the  greater  part  would  give  over  their  em- 
ploy, and  sit  down  at  ease,  because  some  unexpect- 
edly have  got  a  legacy  enough  to  support  them  to 
their  dying  hour  ?  Many  have  been  imprisoned  and 
condemned  for  some  atrocious  crime,  who,  on  the 
very  day  appointed  for  execution,  have  received  a 
a  full  pardon :  will  others  on  that  account  commit 
the  crime  and  run  the  risk?  God,  who  is  rich  in 
mercy,  may  perform  miracles  of  grace,  and  take  per- 
sons into  his  vineyard  at  the  eleventh  hour ;  but  his 
Usual  way  is  to  bestow  the   blessing  in  the  use  of 


367 


means.  His  great  direction  is,  "  Ask,  and  it  shall 
be  given  yoa ;  seek,  and  ye  shall  find ;  knock,  and  it 
shall  be  opened  unto  you."  He  calls  us  expressly  to 
"  work  out  our  own  salvation  with  fear  and  trem- 
bling ;"  and  sets  before  us  great  encouragement,  '*•  for 
it  is  God  that  worketh  in  you  both  to  will  and  to  do 
of  his  good  pleasure." 

3.  The  least  thing  he  does  is  a  burden,  and  he  is 
deaf  to  every  argument  and  consideration  which 
would  tend  to  reclaim  him.  The  very  thought  of 
working,  or  putting  himself  to  any  trouble,  is  like 
tearing  the  flesh  from  the  bone ;  and  is,  by  many  de- 
grees, more  tormenting  to  him  than  the  thing  itself  to 
one  of  another  character.  In  a  spiritual  sense,  if  he 
is  under  the  necessity  of  attending  on  ordinances,  or 
being  in  a  company  where  religion  is  the  leading 
subject;  his  heart  says,  "  what  a  weariness  is  it !" 

He  is  deaf  to  every  consideration  calculated  to  reform 
him.  The  slothful  man's  relations,  and  neighbours, 
who  live  around  him,  are  pained  at  his  folly,  and 
use  every  argument  which  bids  fair  to  reclaim  him; 
but  all  in  vain,  for  "  the  sluggard  is  wiser  in  his  own 
conceit,  than  seven  men  that  can  render  a  reason." 
They  point  out  in  the  plainest  manner  his  hazard, 
and  the  risk  which  he  runs.  They  warn  him  of  the 
approach  of  the  winter  storm,  and  the  straits  to 
which  he  must  then  be  reduced,  when  he  has  neither 
provided  fuel  to  keep  him  warm,  food  to  supply  his 
wants,  or  the  other  necessaries  of  life.  He  may, 
perhaps,  allow^  in  part  the  propriety  of  all  they  say ; 
but  still  he  persists  in  his  former  course.  He  would 
rather  feel  the  fears  of  future  difficulties  than  shake 


3ga 


6ff'  his  sloth,  and  exert  himself  to  prevent  them/ 
Often  is  the  sinner  warned  that  the  storm  of  Divine 
wrath  hangs  over  his  head,  and  that  it  Avill  burst  forth 
in  the  most  tremendous  peals  at  death.  He  is  re- 
peatedly told  that  now  is  the  accepted  time,  and 
day  of  salvation.  The  example  of  others,  labouring 
after  the  meat  which  endures  to  everlasting  life,  is 
set  before  him.  He  is  often  put  in  mind  of  the  im- 
portance of  eternity,  and  that  it  is  a  most  intolerable 
thing  to  dwell  with  everlasting  burnings.  In  some 
degree  he  allows  the  force  of  such  arguments,  and 
has  some  conviction  in  his  own  mind  of  the  propriety 
of  them ;  but  if  they  have  any  effect  at  all,  it  is  only 
such  as  leaves  him  still  in  the  same  situation. 

4.  He  looks  upon  those,  who  reprove  his  present 
Course,  and  advise  the  contrary,  as  his  worst  enemies  ; 
or  at  least  as  officious  intruders  disturbing  his  peace. 
We  have  just  said,  that  often  he  partly  allows  the 
propriety  of  what  they  say,  gives  a  tacit  consent,  ai^ 
ddes  not  openly  contradict  them ;  but  whatever  he 
says,  he  entertains  a  secret  aversion,  and  despises 
them  in  his  heart.  Though,  perhaps,  he  does  not 
tell  it,  the  effect  of  all  their  reasoning,  instead  of 
amendment,  is  irritation.  He  finds  them  disturbing, 
and  trying  to  break,  his  present  repose.  They  force 
upon  his  mind  the  vexing  thoughts  o^  future  straits, 
and  plague  him  by  pointing  out  \\\^  present  duty.  How 
descriptive  is  all  this  of  the  spiritual  sluggard  !  He 
feels  a  strong  aversion  to  every  method  used  to 
break  the  snare,  and  bring  him  to  thoughtfulness 
about  eternity.  Sometimes  the  assiduity  and  entrea- 
ties of  his   nearest  friends   have  so  provoked  him,- 


369 


that,  breaking  over  the  ties  of  natural  affection,  he 
has  left  them  to  see  them  no  more,  and  exposed  him- 
self to  many  hardships  to  get  rid  of  their  troublesome 
advice  and  tormenting  reproof.  Public  ordinances 
faithfully  dispensed  have  often  proved  so  pungent  to 
his  heart  as  to  make  him  desert  them.  He  found  he 
could  not  atterid  and  sleep  too.  They  stript  him  of  all 
his  excuses,  till  at  last  he  said  of  them  as  Ahab  of 
Micaiah,  "  I  hate  him,  for  he  doth  not  prophesy  good 
concerning  me  but  evil."  Nay  more,  the  holy  law  of 
God  itself  irritates  his  heart,  and  "  sin  taking  occasion 
by  the  commandment  works  in  him  all  manner  of 
concupiscence."  The  restraint  which  the  holy  law 
of  God  lays  upon  corrupt  nature  makes  it  more  pas- 
sionate and  rebellious.  This  does  not  arise  from  any 
evil  design  or  tendency  in  the  law  itself,  but  from  the 
desperate  wickedness  of  the  human  heart.  As  a  full 
and  complete  proof  of  his  reckoning  those  his  greatest 
enemies  who  do  all  they  can  to  reclaim  him,  he  flies 
to  persons  of  the  same  cast  with  himself,  and  tells 
them  all  the  difficulties  he  apprehends  he  has  been 
exposed  to  from  those,  who  would  force  their  own 
gloomy  sentiments  on  others,  and  turn  the  world  up- 
side down.  His  heart  feels  vast  complacency  in 
opening  itself  to  one  of  a  similar  character,  and  it 
seems  to  alleviate  his  misery.  They  strengthen  one 
another's  hands,  try  to  stifle  every  conviction,  and 
resolve  to  sleep  on,  and  allow  no  one  whatever  to 
disturb  them.  They  open  their  hearts  to  one  another 
concerning  the  sweetness  of  repose,  and  the  diflicul- 
ty  of  always  poring  on  death,  hell,  and  other  forbid- 
ding objects  of  the  same  nature.     They  even  begin 

47 


37Q 


to  talk  about  their  own  virtues,  and  solace  them- 
selves with  the  soothing  reflection  that  they  do  ill  to 
nobody  but  themselves ;  and  that  God  is  merciful, 
and  it  would  be  harsh  once  to  think  he  would  con- 
demn all,  except  such  as  are  awakened  by  a  law- 
work,  and  fears  of  hell,  and  pray  without  ceasing. 
Thus,  happy  in  one  another,  they  sleep  on,  and  take 
their  rest. 

5.  The  longer  the  sluggard  is  habituated  to  sloth, 
he  is  the  more  in  love  with  it,  and  the  more  averse  to 
alter  his  course.  Natural  sleep,  the  longer  it  is  en- 
joyed, like  a  powerful  opiate,  more  and  more  benumbs 
the  senses,  is  sweeter  in  the  enjoyment,  and  increases 
the  difficulty  of  shaking  it  off!  Every  habit,  however 
innocent,  gathers  force  by  cohtinuance;  and  is 
strengthened  by  every  act.  This  holds  true  in  an 
eminent  degree  of  such  habits  as  are  sinful.  The 
powerful  principle  of  sin  within  is  ever  operative, 
and  strengthens  the  habit.  Many  to  whom  this 
character  fully  belongs  at  last,  began  in  very  small 
degrees,  and  sloth  crept  on  imperceptibly. 

In  a  religious  sense,  many  were  slothful  all  their 
lives.  Activity  and  concern  about  religion  they  never 
had,  nor  desired.  Others  seemed  to  run  well,  but 
began  to  slacken.  One  duty  turned  tasteless  and 
insipid,  and  then  another.  As  their  love  and  relish 
to  duties  declined,  their  performance  was  less  accu- 
rate and  frequent.  Excuses,  which  formerly  were  of 
no  avail,  are  now  valid;  and  duty  is  frequently 
omitted.  Sin  is  down-hill  road.  From  partial  they 
proceed  to  total  neglect ;  and  from  that  to  contempt. 
Instead  of  being  at  pains  to  shake  off  security,  they 


371 


use  every  mean  to  increase  it.  Often  a  sluggard  is 
at  more  trouble  finding  excuses  to  shift  the  work, 
than  the  work  itself  would  cost  him.  It  is  impossible 
to  name  all  their  empty  pleas.  The  least  difficulty 
ftirnishes  an  excuse :  "  the  sluggard  will  not  plough 
by  reason  of  the  cold."  Nay,  rather  than  want  an 
excuse,  he  forms  imaginary  difficulties  to  himself,  and 
says,  "  there  is  a  lion  without :  I  shall  be  slain  in  the 
streets."  Mow  he  excuses  himself  from  religious 
duties  by  the  cares  of  this  world :  then  by  a  kind  of 
promise  that  he  will  perform  them  at  a  convenient 
season.  At  any  rate,  instead  of  being  affected  with 
his  present  omission,  he  pleads  earnestly  for  farther 
indulgence,  and  says,  Let  me  alone  to-day, — to- 
morrow, or  some  day,  I  shall  think  of  religion;  at 
present  I  cannot  do  it ;  "  yet  a  little  sleep,  a  little 
slumber,  a  little  folding  of  the  hands  to  sleep."  Thus 
*'  he  hideth  his  hand  in  his  bosom,  and  will  not  so 
much  as  bring  it  to  his  mouth  again." 

6.  He  sleeps  away  his  time,  amuses  himself  with 
unavailing  resolutions  of  doing  better  in  a  little,  and 
thinks  that  if  the  strait  come,  he  will  make  some  shift 
or  other.  If  any  expostulate  with  him,  and  say, 
"  How  long  wilt  thou  sleep,  O  sluggard ;  when  wilt 
thou  arise  out  of  thy  sleep  ?"  instead  of  being  affected 
with  the  just  reproach,  he  still  claims  indulgence, 
and  if  he  has  any  faint  resolutions,  they  respect  only 
some  future  period.  That  time  comes,  and  finds  him 
more  in  love  with  his  situation  than  he  was  before ; 
and  still  more  unwilling  to  give  up  with  it.  So  it  is 
likely  to  be  at  any  future  period.  Sinners,  if  they 
resolve  to  be  religious  at  all,  they  cannot  think  of  it 


372 


at  present,  but  resolve  to  be  in  earnest  against  such 
a  time.  Such  a  resolution,  instead  of  having  any 
good  effect,  lulls  them  asleep,  is  considered  as  an 
extenuation  of  every  crime,  and  a  toleration  for  the 
neglect  of  every  duty.  They  promise  on  life,  till  the 
time  appointed  arrive,  vrhich  they  ought  by  no  means 
to  do.  Life  is  uncertain ;  but  though  they  should 
reach  the  period  fixed  upon  for  the  commencement 
of  religion,  every  intervening  hour  has  rendered  their 
hearts  more  unfit  to  make  their  purpose  effective; 
or  rather,  it  has  wonderfully  fitted  them  for  a  new 
lease  of  sin ;  and  is  likely  to  issue  in  fixing  their  reso- 
lution at  another  period  equally  distant.  Sinful  ap- 
petites and  inclinations,  so  long  indulged,  become 
clamorous,  insist  upon  being  gratified,  and  reject 
every  excuse. 

The  slothful  man  always  indulges  a  secret  thought 
that  if  a  real  strait  comes,  he  will  some  way  or  other 
get  over  it.  He  fondly  hopes  that  some  friend  or 
neighbour  will  supply  him,  and  neither  expose  him 
to  beggary  or  death.  The  sinner  pleases  himself 
with  a  secret  thought  that,  before  he  die,  matters 
will  be  some  way  or  other  settled  between  God  and 
him,  though  he  knows  not  how.  He  speaks  peace  to  hie 
soul,  and  thinks  that  God  is  like  himself  Though 
little  acquainted  with  the  Divine  Being,  he  hopes  he 
will  be  merciful.  Sin  bulks  little  in  his  eye,  and  he 
makes  his  own  apprehensions  of  it  the  rule  by  which 
he  judges  of  God's.  Thus,  as  in  Deut.  xxix.  19,  "  He 
blesses  himself  in  his  heart,  saying,  I  shall  have 
peace,  though  I  walk  in  the  imagination  of  mine  heart, 
to  add  drunkenness  to  thirst." 


573 


In  all  this  delusive  train  of  reasoning  one  thing  is 
obvious  and  remarkable:  the  sluggard  thinks  only 
about  supply  when  the  strait  comes,  and  never  about 
his  present  duty  of  improving  his  field,  and  cultivating 
his  vineyard :  the  sinner  thinks  only  of  deliverance 
from  hell,  and  by  no  means  of  the  great  duty  of  glori- 
fying God  in  all  his  actions,  living  for  him,  and  walk- 
ing up  and  down  in  his  name. 

7.  The  slothful  entails  poverty  on  himself,  and, 
sooner  or  later,  if  he  lives,  must  be  a  burden  on 
others.  "  Poverty  cometh  upon  him  as  one  that 
travaileth,  and  his  want  as  an  armed  man."  On  the 
other  hand,  the  wise  man  assures  us  that  "  the  hand 
of  the  diligent  raaketh  rich,"  and  adds,  "  the  soul  of 
the  sluggard  desireth,  and  hath  nothing ;  but  the  soul 
of  the  diligent  shall  be  made  fat."  Poverty  is  the 
native  effect  of  sloth,  and  when  reduced  to  the  lowest 
ebb,  the  slothful  must  be  a  burden  on  others,  for  "  he 
that  is  slothful  in  his  work  is  brother  to  him  that  is  a 
great  waster." 

The  spiritual  sluggard  in  one  sense  can  scarcely 
be  poorer.  In  him  dwelleth  no  good  thing.  But,  in 
another  sense,  he  is  daily  adding  to  his  debt,  and  has 
nothing  to  pay.  He  is  feeding  on  husks,  or  pining 
away,  while  the  Lord's  people  are  filled  with  the 
finest  of  the  Avheat,  and  under  Christ's  shadow  are  fed 
with  his  excellent  fruits.  Never  was  a  happier  con- 
trast drawn  between  the  precious  enjoyments  of  the 
saints,  in  proving  the  means  of  grace,  and  the  extreme 
penury  of  the  slothful  man  neglecting  every  oppor- 
tunity, than  we  have  in  Isa.  Ixv.  13,  14,  "  Therefore 


374 


thus  saith  the  Lord  God,  Behold,  my  servants  shall 
eat,  but  ye  shall  be  hungry;  behold,  my  servants 
shall  drink,  but  ye  shall  be  thirsty:  behold,  my  ser- 
vants shall  rejoice,  but  ye  shall  be  ashamed.  Behold, 
my  servants  shall  sing  for  joy  of  heart,  but  ye  shall 
cry  for  sorrow  of  heart,  and  shall  howl  for  vexation 
of  spirit."  To  the  same  purpose  are  the  words  of 
the  wise  man,  Prov.  xii.  7,  "  The  slothful  man  roasteth 
not  that  which  he  taketh  in  hunting ,  but  the  sub- 
stance of  a  diligent  man  is  precious."  It  must  be 
recollected  that  the  poverty  which  the  sinner  entails 
upon  himself  is  not  only  distressing,  but  sinful,  and 
an  article  of  the  curse.  While  temporal  poverty  ends 
with  the  natural  life,  it  is  far  otherwise  with  the 
penury  of  the  sinner:  it  accompanies  him  to  deaths 
and  will  sink  him  to  the  lowest  hell,  if  he  is  not  inter- 
ested in  the  unsearchable  riches  of  Christ.  It  will  be 
an  additional  part  of  his  sufferings  too,  that  Christ  took 
this,  as  well  as  every  other  part  of  the  curse,  upon 
him,  that  sinners  might  be  delivered :  for  "  though 
he  was  rich,  yet  for  their  sakes  he  became  poor, 
that  they  through  his  poverty  might  be  rich."  And 
"  he  counsels  us  to  buy  of  him  gold  tried  in  the  fire, 
that  we  may  be  rich ;  and  white  raiment  that  we  may 
be  clothed."  ' 

The  slothful  is  a  burden  on  the  Church.  If  he  professes 
to  take  Christ's  yoke  upon  him,  he  does  not  draw 
equally  in  it  with  others.  Nay,  he  draws  back ;  and 
does  much  to  make  others  do  the  same.  In  one 
Word,  he  may  do  much  to  prevent  the  blessing,  and 
mar  the  success  of  ordinances ;  but  nothing  to  draw 


375 


down  the  one,  or  make  the  other  profitable  or  useful. 
He  does  much  to  procure  judgments,  and  divine  dis- 
pleasure ;  but  nothing  to  avert  them.     Once  more, 

8.  The  whole  conduct  of  our  sluggard  is  a  breach 
of  bargain  and  contract.  The  vineyard  and  field  are 
not  his  own,  but  let  out  to  him  by  the  proprietor. 
This  makes  his  sloth  highly  criminal.  He  had  pro- 
mised to  dress  and  manure  them.  The  season  comes, 
and  the  owner  expects  fruit,  but  finds  none.  The 
slothful  man  exposes  himself  not  only  to  be  deprived 
of  the  vineyard,  but  imprisoned  and  punished. 
Justly  may  the  lord  of  the  vineyard  take  it  from  such 
an  indolent  wretch,  sue  for  damages,  and  give  it  to 
another,  who  is  likely  to  act  a  better  part. 

There  is  a  solemn  contract  between  God  and 
every  person  in  his  vineyard.  Though  there  were 
no  consent  or  stipulation  on  the  part  of  the  professing 
Christian ;  the  grant  of  Divine  revelation,  the  offer  of 
Christ,  and  the  dispensation  of  the  means  of  grace, 
lay  him  under  infinite  obligation  to  improve.  He 
receives  the  Scriptures  with  the  express  injunction 
to  search  them,  as  testifying  of  Christ,  and  containing 
eternal  life.  The  grant  of  Christ  is  accompanied 
with  the  great  command  to  believe  on  his  name.  Or- 
dinances are  dispensed  with  a  call  to  improve  them, 
and  not  receive  the  grace  of  God  in  vain.  The  Di- 
vine commandment  fixes  the  obligation,  though  the 
sinner  should  never  consent.  But,  his  own  interest 
is  infinitely  at  stake.  Every  Divine  command,  ac- 
companying the  Scriptures,  or  means  of  grace,  is  of 
the  same  amount,  and  with  the  same  kind  intention 
with  the  words  of  Paul  to  the  jailer,  "  Do  thyself  no 


376 


harm."  They  are  designed  to  point  out  the  danger 
of  eternal  death  and  prevent  it ;  and  set  everlasting 
life  before  the  sinner.  In  short,  the  sinner  receives 
the  vineyard,  including  all  his  opportunities,  with 
this  memorable  injunction,  "  Occupy  till  I  come." 

But  every  Church  member  j^t'ofesses  to  give  his 
consent,  enter  into  an  engagement  to  be  the  Lord's, 
and  cultivate  his  vineyard.  Most  of  those,  who 
enjoy  the  means  of  grace,  were  dedicated  to  the 
Lord  at  an  early  period  in  baptism.  Then,  consent 
was  given  in  their  behalf,  and  till  they  renounce  the 
solemn  transaction,  the  deed  is  valid,  and  God's 
vows  are  on  them.  Slothful  as  many  are,  they  often 
renew  these  early  engagements.  If  ever  they  have 
been  at  the  Lord's  table,  there,  in  a  solemn  manner, 
they  made  a  profession  of  being  the  Lord's.  If  the 
consent  of  the  heart  has  been  withheld,  their  conduct  is 
the  more  criminal.  Never  was  consent  required  to 
any  thing  more  reasonable,  or  advantageous;  and 
withholding  it  is  most  dishonouring  to  God,  and  per- 
nicious to  themselves.  He  calls  for  the  heart,  and 
has  the  best  right  to  it ;  and  we  should  "  present  our 
bodies  to  him  a  living  sacrifice  which  is  our  reason- 
able service." 

We  shall  conclude  at  present  by  observing  that 
few  characters  are  more  despicable  than  that  of  the 
slothful.  In  common  life,  the  man,  who  sleeps  away 
his  time,  spends  it  in  idleness,  and  will  not  work,  is 
universally  and  justly  the  object  of  contempt.  But 
it  is  to  be  lamented,  that,  by  the  gross  of  mankind, 
the  active  Christian  who  is  engaged  in  earnest  about 
the  concerns  of  his  soul,  and  matters  of  eternal  mo- 


377 

ment,  and  endeavours  to  improve  his  privileges  and 
cultivate  his  heart — is  equally  despised  and  dis- 
esteemed,  as  the  man  who  neglects  wholly  his  tem- 
poral affairs,  and  is  a  complete  sluggard.  How 
vitiated  is  the  taste  of  man !  What  will  it  profit  a 
man  though  he  should  gain  the  whole  world  if  he 
lose  his  own  soul !  There  is  nothing  more  common 
than  to  see  the  merchant,  mechanic,  and  man  of 
business,  rising  early  and  setting  late  to  provide  for 
the  body,  while  the  soul  is  altogether  neglected. 
Passing  through  the  country  we  find  the  trees  bend- 
ing under  their  fruit,  and  the  gardens  adorned  and 
beautified  with  the  richest  flowers ;  but  what  a  rare 
thing  is  it  to  find  a  person  fervent  in  every  duty,  and 
working  out  his  own  salvation  !  The  greatest  earthly 
riches  will  avail  nothing  at  death ;  and  only  an  in- 
terest in  the  unsearchable  riches  of  Christ  will  enrich 
for  eternity. 

We  should  be  diligent,  and  learn  from  the  ant. 
Death  approaches,  and  the  Judge  is  at  the  door. 
We  should  observe  and  improve  our  season  of  grace. 
"  The  stork  in  the  heaven  knows  her  appointed  times ; 
and  the  turtle  and  the  crane  and  the  swallow  observe 
the  time  of  their  coming ;  but  my  people  know  not 
the  judgment  of  the  Lord."  We  should  plough  the 
fallow  ground  of  our  hearts,  and  cry  to  the  great 
SOWER  to  sow  the  good  seed.  We  should  come  under 
the  power  of  the  word.  We  should  read  it,  consider 
it,  and  believe  it  to  be  Divine.  We  should  be  much 
at  the  throne  of  grace,  and  fervently  cry  for  the 
former  and  latter  rain.  We  should  never  forget  that 
the  great  proprietor   now  takes  particular  notice, 

48 


378 


and  will  soon  call  us  to  an  account ;  and  if  we  are 
then  found  slothful,  our  poverty  will  come  upon  Us 
as  an  armed  man;  and  every  opportunity  to  alter 
our  condition  will  be  for  ever  lost!  Kow  is  the 
accepted  time  and  the  day  of  salvation.  O  that 
the  slothful  knew  in  this  their  day  the  things  which 
belong  to  their  peace,  before  they  be  hid  from  their 
eyes! 


SERMON  XVII. 


PROVERBS  XXIV.  30,  31,  32. 


/  went  by  the  field  of  the  slothful^  and  by  the  vineyard  of 
the  man  void  of  understanding  ;  and  lo,  it  was  all  grown 
over  with  thorns^  and  nettles  had  covered  the  face 
thereof  and  the  stone  wall  thereof  was  broken  down. 
Then  I  saw,  and  considered  it  well :  I  looked  upon  if, 
and  received  instruction. 

Solomon  was  the  wisest  of  all  men,  and  "  his 
fame  was  in  all  nations  round  about.  He  spake 
three  thousand  Proverbs ;  and  his  Songs  were  a 
thousand  and  five.  He  spake  of  trees  from  the 
cedar-tree  that  is  in  Lebanon,  even  unto  the  hyssop 
that  springeth  out  of  the  wall :  he  spake  also  of 
beasts,  and  of  fowls,  and  of  creeping  things,  and  of 
fishes.  And  there  came  of  all  people  to  hear  the 
wisdom  of  Solomon,  from  all  kings  of  the  earth,  who 
had  heard  of  his  wisdom."  His  praise  is  still  in  all 
the  churches.  He  was  an  accurate  observer  of  men, 
and  made  just  reflections  on  their  conduct.  Viewed 
in  this  light,  his  Proverbs  merit  the  most  serious  pe- 
rusal ;  and  are  of  signal  use  to  direct  us  in  every 
part  of  our  conduct    But  when  we  consider  them  as 


380 


given  by  inspiration  of  God,  they  are  clothed  with  an 
infinitely  higher  authority,  and,  like  other  parts  of 
Scripture,  are  profitable  for  doctrine,  for  reproof,  for 
correction,  for  instruction  in  righteousness. 

In  the  text  we  have  an  account  of  Solomon's  care- 
ful inspection  of  the  field  and  vineyard  of  the  slug- 
gard. He  did  not  satisfy  himself  with  a  cursory  ob- 
servation, but  considered  it  well.  He  looked  upon  it  and 
received  instruction.  He  saw  it  in  a  sad  situation.  It 
was  all  grown  over  with  thorns,  nettles  had  covered 
the  face  thereof,  and  the  stone  wall  was  broken 
down.  Though  silently,  yet  most  emphatically  it 
expressed  the  language  and  conduct  of  the  sluggard ; 
and  pointed  him  out  as  averse  to  labour,  and  still  in- 
clined for  "  a  little  sleep,  a  little  slumber,  a  little 
folding  of  the  hands  to  sleep." 

Having  endeavoured  to  delineate  th-e  character  of 
the  slothful  man ;  with  Solomon,  we  now  proceed  to 
consider  the  state  of  his  field  and  vineyard.  Two 
things  here  deserve  our  attention :  first,  it  was  all 
grown  over  with  thorns,  and  covered  with  nettles; 
and  secondly,  the  stone  wall  thereof  was  broken  down. 
Of  each  of  these  in  order. 

Before  entering  directly  upon  the  wild  and  uncul- 
tivated state  of  the  slothful  man's  vineyard,  we  might 
observe, 

That  it  was  the  only  thing  about  which  he  should 
have  employed  himself,  and  would  have  been  enough 
to  have  occupied  his  time  and  attention.  It  was 
given  him  by  the  owner  for  this  purpose,  and  to  have 
gained  the  end  was  all  that  was  required.  Right 
care  about  the  soul,  working  out  his  own  salvation, 


381 


and  fearing  the  Lord,  is  the  whole  duty  of  man.  The 
duties  incumbent  on  the  professing  Christian  may  be 
distributed  into  various  branches,  and  may  flow  out 
in  different  channels;  but  concern  about  his  own 
salvation  may  be  considered,  in  one  sense,  as  the 
root  and  spring.  If  he  is  negligent  about  his  own,  he 
can  scarcely  be  expected  to  care  for  the  souls  of 
others,  or  do  any  thing  to  promote  their  eternal  in- 
terest. Without  faith  and  personal  believing  it  is 
impossible  to  please  God,  or  be  properly  concerned 
about  men. 

He  would  have  found  it  enough  to  have  employed  his 
time  and  attention.     There  are  two  leading  pieces  of 
work  requisite  in   every   vineyard :    the  one  is,  as 
much  as  possible  to  prevent  the  growth  of  weeds, 
and  root  them  out  if  they  begin  to  spring  up :  the 
other  is,  with  all  pains  and  diligence,  to  cultivate 
the  ground,  plant  it  with  proper  herbs,  or  sow  it  with 
profitable  seeds.     Applied  to  the  sinner,  the  first  of 
these   includes   his   inspecting   the   heart   with   the 
greatest    vigilance    and    watchfulness,    taking    the 
strictest  care  to  check  and  oppose  the  motions  of 
sin,  and  the  continued  discharge  of  the  great  duties 
of  self-denial  and   mortification.     The  second  com- 
prehends the  diligent  use  of  every  mean  to  promote 
the  growth  of  grace,  watch  over  the  growing  fruit, 
and  preserve  it  from  being  choked.     Without  a  con- 
tinued weeding,  dressing,  and  nursing  up  the  useful 
herb,  no  fruit  can  be  expected.     Without  the  atten- 
tive performance  of  all  these  great  duties,  the  soul 
.  cannot  prosper. 


382 


We  might  also  observe  that  if  properly  culti- 
vated by  his  own  hand,  the  vineyard  promised  a  rich 
and  plentiful  harvest. 

The  vineyard  and  field  were  not  barren  ground. 
Indeed  the  soul  of  the  sinner,  considered  ia  itself, 
and  its  natural  state,  is  like  the  heath  in  the  desert, 
or  the  barren  rock;  but  his  vineyard  does  not  mean 
his  soul  exclusively^  but  as  he  enjoys  great  privileges, 
precious  opportunities,  pressing  invitations,  and 
encouraging  promises.  The  soul,  with  all  these  ad- 
vantages, and  every  needed  blessing  brought  near, 
is  the  sinner's  vineyard.  There  is  no  duty  required, 
but  strength  to  perform  it  is  promised.  In  metaphor- 
ical language  every  instrument  for  digging,  planting, 
and  pruning  is  brought  to  his  hand,  and  the  precious 
seed  of  grace  too.  He  has  only  to  stretch  out  the 
hand  and  take ;  or  merely  look  and  be  saved.  If 
unable  to  do  even  these,  strength  for  them  is  also 
promised.  In  such  a  situation  the  sinner  can  have 
no  excuse,  unless  sloth,  or  which  is  still  worse,  enmity, 
or  a  positive  refusal  to  work  in  the  vineyard. 

It  must  be  cultivated  with  his  own  hand.  The  con- 
trary of  what  Christ  was  reproached  with,  in  a  limited 
sense  is  true  of  the  Gospel  hearer,  "  He  may  save 
himself,  others  he  cannot  save."  It  is  not  meant  that 
we  cannot  be  useful  to  others :  but  our  endeavours 
with  others  are  successful  only  in  as  far  as  they  pre- 
vail with  them  to  put  their  own  hand  to  the  work. 
We  may  advise  others,  and  pray  for  them ;  but  we 
cannot  receive  Christ  for  them,  nor  they  for  us.  If  a 
man  has  faith,  he  must  have  it  for  himself     Believing 


383 


is  a  personal  act,  and  every  one  must  surrender  his 
own  soul  to  God.  Many  other  duties  necessary  to 
dressing  the  vineyard  must  be  personal. 

If  cultivated  in  this  manner  it  promises  a  plentiful 
harvest.  Solomon  saw  no  want  in  the  field  and  vine- 
yard of  others.  The  slothful  man's  ground  was 
equally  fertile,  and  Would,  if  properly  managed, 
liave  been  as  fruitful.  It  is  worthy  of  observation, 
that  the  man  is  not  blamed  for  not  reaping,  nor  even 
for  not  sowing,  nor  is  any  blame  imputed  to  the  soil. 
His  radical  error  was  that  he  did  not  prepare  the 
ground,  or  rather  that  he  did  nothing  at  all.  He 
slept  away  his  time,  and  in  all  probability  did  not 
look  at  his  vineyard,  instead  of  working  in  it.  But 
had  he  prepared  the  ground,  and  sown  the  seed,  in 
due  time  he  would  have  reaped.  If  sinners  would 
shake  off  their  sloth,  bethink  themselves,  break  up 
the  fallow  ground  of  their  hearts,  and  be  in  the  use 
of  means,  there  would  be  reason  to  expect  the 
Divine  blessing.  The  Sun  of  righteousness  would 
shine,  the  former  and  the  latter  rain  would  drop 
down,  and  the  gentle  dew  of  heaven  descend,  and 
make  the  sinner's  soul  like  a  well  watered  garden,  or 
a  field  where  the  Lord  doth  bless ;  and  there  would 
be  fruits  of  righteousness  here,  and  in  the  end  ever- 
lasting life.  We  shall  now,  as  was  proposed,  pro- 
ceed in  the 

II.  Place,  to  consider  the  state  of  the  slothful  man's 
vineyard  ;  "  and  lo,  it  was  all  grown  over  with  thorns, 
and  nettles  had  covered  the  face  thereof"    About 


384 


these  thorns  and  nettles  we  may  observe  the  follow- 
ing things : 

1.  They  grow  spontaneously  in  uncultivated 
grounds.  They  neither  need  to  be  sown  nor  planted. 
They  draw  to  their  own  roots  the  sap  which  would 
nourish  a  better  crop.  The  soul  of  the  slothful  is 
without  any  improvement.  Corrupt  nature  has  its 
full  swing,  and  sinful  lusts  their  full  play  without  the 
least  control.  The  strong  man  keeps  the  house  in 
peace,  and  the  poor  sluggard  is  fast  asleep.  In  this 
situation  briers  and  nettles  take  root,  and  grow  up, 
spreading  their  branches  in  the  various  sins  of  omis- 
sion and  commission.  A  sinner's  heart  without  Di- 
vine grace  is  a  sad  sight,  "  for  out  of  it  proceed  evil 
thoughts,  murders,  adulteries,  fornications,  thefts, 
false  witness,  blasphemies." 

Every  person  must  have  observed  that  arable  and 
fertile  ground,  not  cared  for,  but  uncultivated,  and 
left  to  turn  wild,  produces  a  greater  crop  of  thorns 
and  nettles  than  places  naturally  barren.  Just  so ; 
the  richer  the  season  of  grace  is,  where  the  seed  is 
not  received  in  a  good  and  honest  heart,  the  weeds 
of  corruption  will  grow  with  greater  luxuriance.  In 
this  sense  where  grace  has  abounded,  sin  super- 
abounds.  The  children  of  religious  parents,  on 
whom  much  pains  have  been  wasted  in  vain,  often 
exceed  their  neighbours  in  wickedness ;  and  places 
enjoying  a  rich  season  of  grace,  and  despising  it, 
have  brought  iniquity  to  greater  maturity,  and  have 
ripened  faster  for  Divine  judgments,  than  places  less 
favoured.    While  the  words  of  the  prophet  Ezekiel;, 


3iiu 


xvi.  46 — 51,  verify  what  we  have  now  said,  they 
cannot  be  read  without  affecting  the  heart :  he  ad- 
dresses Israel  thus,  "  Thine  elder  sister  is  Samaria, 
she  and  her  daughters  that  dwell  at  thy  left-hand : 
and  thy  younger  sister,  that  dwelleth  at  thy  right- 
hand,  is  Sodom  and  her  daughters.  Yet  hast  thou 
not  walked  after  their  ways,  nor  done  after  their 
abominations;  but  as  if  that  were  a  very  little 
thing,  thou  wast  corrupted  more  than  they  in  all  thy 
ways.  As  I  live,  saith  the  Lord  God,  Sodom  thy 
sister  has  not  done,  she  nor  her  daughters,  as  thou 
hast  done,  thou  and  thy  daughters.  Behold,  this 
was  the  iniquity  of  thy  sister  Sodom,  pride,  fulness  of 
bread,  and  abundance  of  idleness  was  in  her,  and  in 
her  daughters,  neither  did  she  strengthen  the  hand 
of  the  poor  and  needy.  And  they  were  haughty,  and 
committed  abomination  before  me :  therefore  I  took 
them  away  as  I  saw  good.  Neither  hath  Samaria 
committed  half  of  thy  sins ;  but  thou  hast  multiplied 
thine  abominations  more  than  they,  and  hast  justified 
thy  sisters  in  all  thine  abominations,  which  thou  hast 
done."  To  the  same  purpose  are  the  words  of 
Christ,  Luke  x.  12 — 15,  "  But  I  say  unto  you,  that  it 
shall  be  more  tolerable  in  that  day  for  Sodom,  than 
for  that  city — It  shall  be  more  tolerable  for  Tyre  and 
Sidon  than  for  thee,  Capernaum,  which  art  exalted  to 
heaven,"  in  respect  of  privileges,  but,  for  dreadful 
misimprovement,  "  shalt  be  thrust  down  to  hell."  As 
it  was  then,  so  it  is  now. 

The  noxious  weeds  of  sin  would  enough  flourish  in 
the  uncultivated  heart  of  their  own  accord,  and  with- 
out any  culture  :  but  the  human  heart  of  itself  deviseik 

49 


386 


iniquity,  and  is  set  to  do  evil :  and  besides,  the  weeds 
of  corruption  are  carefully  cherished  by  Satan  and 
the  world.  These  adversaries  sow  tares,  and  care- 
fully promote  their  growth.  Temptations  fly  thick, 
and  diabolical  influences  are  to  indwelling  sin  nearly 
what  Divine  influences  are  to  grace. 

The  spontaneous  growth  of  nettles  and  thorns  in 
uncultivated  ground  may  be  applied  to  corrupt 
Churches,  as  well  as  the  hearts  of  the  slothful. 
They  have  the  seed  of  corruption  in  themselves; 
and  without  daily  cultivation  would  soon  turn  wild. 
Never  did  a  vineyard  need  such  care  and  pains,  such 
pruning  and  dressing  as  the  Lord's.  While  through 
innate  corruption  the  church  tends  to  grow  barren 
and  wild ;  legions  of  enemies  continually  exert  them- 
selves to  the  utmost  to  reduce  her  to  such  a  situation. 
Want  of  culture  will  always  produce  a  great  growth 
of  error  and  immorality. 

2.  Instead  of  yielding  fruit  to  the  owner,  they  are 
hurtful  and  cumber  the  ground.  They  cannot  pos- 
sibly yield  fruit.  These  are  plain  questions,  and 
carry  conviction,  "  Do  men  gather  grapes  of  thorns, 
or  figs  of  thistles  }''''  and  "  what  fruit  had  ye  then  in 
these  things  whereof  ye  are  now  ashamed  .f^"  Truly 
there  arises  no  advantage  to  soul  or  body,  for  this 
world  or  the  next,  from  the  noxious  weeds  of  sin, 
and  instead  of  promoting,  they  are  diametrically  op- 
posite to  the  glory  of  God. 

They  are  positively  hurtful  They  cumber  the 
ground,  and  occupy  the  place  where  better  things 
might  and  should  grow.  They  impoverish  the  soil, 
and  make  it  more  unfit  for  the  reception  of  the  seed, 


387 


and  producing  a  crop.  If  any  person  enter  the  spot, 
they  are  ready  to  pierce  and  wound  him.  All  these 
bad  effects  accompany  the  indulgence  of  sin.  Sin 
hardens  the  heart,  steels  it  against  impressions,  and 
renders  it  still  more  unfit  for  the  reception  of  grace. 
Some  sinners  are  twice  dead.  Once  Herod  heard 
John  gladly,  and  did  many  things ;  but  the  weeds 
grew,  and  he  beheaded  him.  Sin  too,  sooner  or 
later,  will  bite  like  a  serpent  and  sting  like  an  adder. 
Scarcely  is  any  Gospel  hearer  so  hardened  as  to  be 
altogether  without  qualms  of  conscience  here  :  if  he 
repents,  he  will  know  experimentally  by  deep  con- 
trition, that  it  is  an  evil  and  bitter  thing  to  depart 
from  the  Lord :  if  not,  he  will  feel  to  eternity  the 
piercing  pain  of  sin  in  that  place  where  the  worm 
dieth  not. 

3.  Thorns  and  nettles  are  of  a  spreading  nature. 
They  feed  themselves  and  fill  the  ground.  Scarcely 
can  any  thing  be  conceived  of  such  a  spreading  na- 
ture as  sin.  It  contaminates  the  whole  soul,  and 
pervades  all  her  faculties.  It  runs  through  the  mem- 
bers of  the  body  as  blood  through  the  veins,  and 
disseminates  itself  through  the  whole  conversation, 
and  so  powerfully  that  all  the  sinner's  actions,  not 
only  partake  of  the  noxious  nature,  but,  are  spread- 
ing branches  of  that  fatal  weed,  the  root  of  which  is 
in  the  evil  heart.  In  many  other  ways  does  the  dif- 
fusive nature  of  sin  discover  itself  The  sinner  goes 
from  one  degree  of  sin  to  another,  and  from  one  kind, 
less  atrocious  or  scandalous,  to  another  still  more  so. 
The  progress  of  sin  is  emphatically  set  before  us  in 
that  gradation,  Psal.  i.   1,  "  Blessed  is  the  man  that 


388 


walketh  not  in  the  counsel  of  the  ungodly,  nor  stand- 
eth  in  the  way  of  sinners,  nor  sitteth  in  the  seat  of 
the  scornful."  In  proportion  as  sin  gains  ground, 
temptations  meet  with  less  opposition,  and  the  heart 
is  more  accessible,  till  the  poor  sinner  becomes  an 
easy  prey  to  Satan,  and  is  led  captive  by  him  at  his 
will. 

One  thing  always  happens  where  thorns  and  net- 
tles are  luxuriant,  and  in  great  abundance.  They 
become  a  receptacle  for  wild  beasts  and  poisonous  crea- 
tures. Should  any  person  enter  the  place  this  in- 
creases the  danger.  He  is  not  only  exposed  to  the 
sharp  prickle  of  the  thorn,  but  the  venomous  bite  of 
the  creatures  which  nestle  and  lurk  there.  The 
heart  of  the  sinner  is  a  cage  of  every  unclean  bird, 
and  filled  with  the  brood  of  the  old  serpent,  which  is 
numerous,  poisonous,  and  advancing  to  maturity.  In 
a  corrupt  and  impure  church  too  the  contagion 
spreads,  and  she  waxes  worse  and  worse.  The  worst 
of  men  and  the  most  hurtful  opinions  find  ready  re- 
ception. Among  nettles  and  thorns  the  foxes  hide 
themselves,  and  spoil  the  vines.  When  corruption  is 
introduced  and  allowed,  from  small  beginnings  it  soon 
grows  to  an  enormous  size.  The  Church  of  Rome 
from  less  corruptions  proceeded  to  greater,  till  she 
not  only  deserved,  but  had  upon  her  forehead  a  name 
written  "  Mystery,  Babylon  the  great,  the  mother 

OF  HARLOTS  AND  ABOMINATIONS  OF  THE  EARTH." 

4.  If  ever  the  briers  and  nettles  are  rooted  out,  it 
must  be  difficult,  troublesome,  and  expensive  work. 
In  the  literal  case  this  is  obvious.  A  Gospel  hearer 
long  habituated  to  the  practice  and  indulgence  of 


389 


iin,  if  he  is  recovered,  will  feel  his  former  sinful 
conduct  as  a  heavy  burden  to  his  dying  hour.  Paul 
never  forgot  that  he  was  a  blasphemer,  a  persecutor, 
and  injurious;  and  his  obtaining  mercy,  instead  of 
being  considered  as  extenuating  his  crimes,  was  a 
glass  which  discovered  them  in  their  true  light.  After 
David  was  long  in  Christ,  his  fall  broke  his  bones, 
filled  his  heart  with  contrition,  and  made  him  ever 
see  his  sin.  The  longer  a  sinner  goes  on  in  his  evil 
ways,  he  has  the  more  to  repent  of,  and  the  less  time 
for  the  exercise.  A  sinner  accustomed  to  do  evil, 
will  reclaim  himself,  and  "  learn  to  do  well,  when  the 
Ethiopian  changes  his  colour,  and  the  leopard  his 
spots."  Nothing  is  too  hard  with  God,  and  his  grace 
is  irresistible.  His  most  inveterate  enemies  have 
been,  and  will  be,  made  trophies  of  redeeming  love. 
Such  changes  are  impossible  with  men,  but  not  with 
God. 

Churches  greatly  corrupted  and  overspread  with 
noxious  weeds,  can  only  be  recovered  by  Almighty 
power;  and  when  such  a  gracious  work  is  accom- 
plished, God  appears  in  his  glory.  But,  Mhile  it  is 
the  effect  of  Divine  power  and  grace,  the  church  will 
smart  for  her  former  conduct,  and  know  in  expe- 
rience, that  while  it  is  more  dutiful,  it  is  easier  too 
to  retain  than  recover  her  first  love.  When  the  Lord 
reclaims  a  church  from  great  backsliding  and  corrup- 
tion, he  commonly  performs  the  gracious  operation 
by  throwing  her  into  his  furnace,  and  there  refining 
her ;  and  though  this  produces  the  most  happy  effects, 
it  is  often  hard  to  bear  it.    We  shall  only  add, 


390 


5.  That  iftliese  noxious  weeds  are  allowed  to  grow 
to  the  harvest,  they  will  be  cast  into  the  fire  as  fit  for 
nothing  but  fuel.  Though  the  slothfiil  man  should  sleep 
long,  he  must  awake  ;  and  if  not  sooner,  surely  when 
in  hell  he  lifts  up  his  eyes  !  He  must  give  an  account 
of  his  vineyard,  the  time  he  hud  it,  and  all  his  oppor- 
tunities. God,  the  great  proprietor,  will  say.  Give  an 
account  of  thy  stewardship;  and  the  Lord  of  the 
vineyard  will  come  and  reckon,  and  will  certainly 
cast  the  unprofitable  servant  into  outer  darkness, 
and  there  shall  be  weeping  and  gnashing  of  teeth." 
The  angels  will  be  employed  as  reapers,  and  will 
come  with  that  injunction,  "  Gather  ye  together  the 
tares,  and  bind  them  in  bundles  to  burn  them."  Then 
the  soil  "  which  brought  forth  herbs  meet  for  them 
by  whom  it  is  dressed,  will  receive  blessing  from 
God ;  but  that  which  bare  thorns  and  briers  will  be 
rejected,  and  nigh  unto  cursing,  whose  end  is  to  be 
burned."  Then,  the  greater  the  quantity  of  noxious 
weeds,  the  burning  will  be  the  fiercer,  and  the  flames 
the  more  furious.  All  the  weeds  in  the  sluggard's 
vineyard  will  be  collected  into  one  great  heap,  and 
the  poor  creature  himself  bound  hand  and  foot,  and 
placed  in  the  midst  of  them,  and  cast  into  the  fire 
which  cannot  be  quenched.  However  agreeable  he 
once  thought  his  sleep,  he  will  then  find,  that  every 
folding  of  the  hands  to  sleep  was  a  treasuring  up 
wrath  against  the  day  of  wrath.  There  is  one  obvious 
difference  between  the  natural  thorns,  and  these 
which  grow  in  the  vineyard  of  the  spiritual  sluggard  ; 
his  will  retain  their  prickles  in  the  fire,  and  instead  of 


^91 


losing  their  sharpness,  will  rather  increase  in  force 
and  power,  and  eternally  pierce  him  to  the  heart. 

Solomon  also  saw  that  "  the  stone  wall  thereof  was 
broken  down."  With  relation  to  this  we  shall  only 
mention  the  few  following  things. 

1.  It  was  a  full  proof  that  the  slothful  man  took  no 

care  of  what  was  within.     A  vineyard   has  always 

been   considered    as   valuable    and   important,   and 

accordingly  has  been  inclosed.     Thus,  Mark  xii.  1, 

we  read  that  "  A  certain  man  planted   a  vineyard, 

and  set  an  hedge  about  it."     And  the  sluggard  had  a 

stone  wall  about  his,  though  it  was  now  broken  down. 

This  is  necessary  on  many  accounts.     While  it  lends 

to  the  preservation  and  nourishment  of  the  tender 

plants,  it  also  preserves  them  from  the  pillaging  hand 

of  the  robber,  and  from  the  destructive  foot  of  the 

beast  of  prey.     We  find,  Psal.  Ixxx.  12,  that  it  is 

reckoned  one  of  the  heaviest  judgments  which  the 

church  can  suffer  when,  "  her  hedges   are   broken 

down,  so  that  all  they  who  pass  .by  do  pluck  her; 

and  the  boar  out  of  the  wood  doth  waste  it,  and  the 

wild  beast  of  the  field  doth  devour  it."    If  the  church 

reckons  this   such  a  judgment  from  God,  it   surely 

indicates  a  sad  want  of  concern  in  the  sluggard,  when 

he  neither  endeavours  to  preserve  the  wall  before  it 

fall,  nor  repair  the  breaches.     "  By  much  slothfulness 

the  building  decayeth,  and  through  idleness  of  the 

hands  the  house  droppeth  through."     How  careless 

is  the  sinner  about  his  soul !     Surely  the  heart  of  a 

slothful  man  is  little   worth!     How   negligent  is  a 

corrupt  church  about  the  purity  of  doctrine,  disci- 


392 


pline,  and  government !     Here,  as  in  a  natural  wall, 
a  small  breach,  if  not  rebuilt,  soon  grows  larger. 

2.  God's  law  originally  written  on  tables  of  stone, 
may  justly  be  considered  as  a  fence  or  wall  placed 
around  the  sinner's  vineyard.  It  is  excellently  calcu- 
lated to  guard  the  soul,  and  keep  out  beasts  of  prey. 
It  points  out  duty,  and  warns  against  sin.  It  is  the 
great  rule  of  faith  and  manners,  and  is  clothed  with 
the  highest  authority.  When  the  sinner  tramples  the 
commandment  under  foot,  disregarding  both  the 
Divine  authority  and  his  own  happiness,  truly  his 
soul  is  left  in  a  defenceless  situation. 

It  must  be  remembered  as  already  mentioned,  that 
along  with  the  law  he  is  also  favoured  with  the  Gos- 
pel. These,  the  one  in  subserviency  to  the  other, 
constitute  a  complete  fence.  The  Gospel  sets  a 
suitable  remedy  before  him,  and  the  law  discovers  his 
need,  and,  like  a  schoolmaster,  drives  him  to  improve 
it.  Under  the  Gospel  we  include  all  the  privileges 
and  opportunities  which  the  sinner  enjoys.  When 
the  duties  enjoined  by  the  law,  and  the  grace  and 
love  made  over  in  the  Gospel,  are  equally  despised, 
the  soul  of  the  slothful  is  truly  in  a  wretched  and 
miserable  situation,  and  justly  may  the  stone  wall  be 
said  to  be  broken  down. 

3.  This  wall  may  be  said  to  be  broken  down  when 
conscience  loses  its]  authority,  and  its  dictates  are 
despised.  God  has  placed  this  power  in  the  soul 
with  a  kind  of  Divine  authority.  Where  the  light  of 
revelation  is  not  enjoyed,  it  accuses  or  excuses.  It 
has   vast  influence  upon  individuals   and   societies. 


393 


Nothing  so  much  constitutes  evil  times  as  evil  men, 
and  they  are  greatly  brought  to  this  state  by  disre- 
garding their  conscience,  and  trampling  it  under  foot. 
The  way  to  make  matters  better  is  to  enlighten  and 
purify  the  conscience.  Many  deceive  themselves,  and 
think  their  conscience  good,  because  it  is  quiet,  and 
gives  them  no  disturbance ;  while  it,  like  the  watch- 
man spoken  of  by  Isaiah,  is  dumb,  and  cannot  speak. 
With  professing  Christians,  conscience  is  not  silenced 
all  at  once,  but  gradually.  In  proportion  as  its  au- 
thority is  disregarded,  its  injunctions  and  reproofs  are 
less  frequent,  and  have  less  power,  till  at  last  it 
becomes  seared,  and  then  the  soul  is  without  a  wall 
or  fence. 

We  shall  only  add,  that  when  the  stone  wall  is 
broken  down,  every  enemy  and  temptation  have 
easy  access  at  any  place,  and  may  waste  the  vine- 
yard at  their  pleasure.  The  soul  of  the  sluggard  is 
the  place  where  Satan  dwells  and  works.  So  to 
speak,  he  travels  out  and  in  at  pleasure ;  and  scarce- 
ly can  any  temptation  be  too  gross  when  the  soul  is 
brought  to  this  situation.  Sin  is  no  sooner  suggested 
than  complied  with :  duties  are  neglected :  and  eter- 
nity, and  the  great  account  which  must  be  made  to 
the  Proprietor,  are  seldom,  if  ever,  thought  of  Thus 
he  sleeps  on  thoughtless  about,  and  unprovided  for 
futurity. 

When  Solomon  considered  well  the  vineyard  of 
the  slothful,  "  he  received  instruction.^''  With  him,  we 
now  come  to  inquire  what  lessons  may  be  learned 
from  this  affecting  subject ;  and  among  others  we 
may  observe  the  following, 


394 


1.  That  sin  is  most  deceitful.  We  can  scarcely 
conceive  a  more  pitiful  object  than  the  sluggard,  or 
a  more  disagreeable  situation  than  his ;  and  yet  he  is 
greatly  satisfied,  much  at  ease,  and  apparently 
pleased  and  happy.  No  remonstrance  prevails  to 
make  him  change  his  course.  Looking  around  us  we 
see  the  slothful  and  careless  sinner  living  in  the 
neglect  of  almost  every  duty,  and  yet  enjoying  him- 
self, and  speaking  peace  to  his  own  soul.  Neither 
his  present  sins,  nor  his  future  reckoning  gave  him 
any  disturbance. 

2.  The  amazing  patience  of  the  great  Husband- 
jnan.  One  cannot  but  be  surprised  that  he  leaves 
the  vineyard  so  long  in  the  possession  of  one  of  such 
a  character.  We  would  be  ready  to  think  that  as 
soon  as  there  was  no  fruit,  or  the  least  appearance 
of  briers  and  thorns,  it  would  be  taken  from  the  slug- 
gard, and  given  to  another.  But  "  God  is  long-suffer- 
ing, and  slow  to  anger,  not  willing  that  any  should 
perish,  but  that  all  should  come  to  repentance."  His 
thoughts  are  not  as  ours.  Though  the  Lord  does 
not  immediately  dispossess  him,  he  takes  the  most 
particular  notice  of  the  fruit  he  ought  to  have  had, 
and  the  length  of  time  he  enjoyed  his  privileges,  as 
is  expressed  Luke  xiii.  7,  he  said,  "  Behold,  these 
three  years  I  come  seeking  fruit  on  this  fig-tree,  and 
find  none,  cut  it  down;  why  cumbereth  it  the  ground?" 
Often  the  Lord  is  so  provoked  as  to  lay  the  ax  to 
the  root  of  the  tree,  and  yet  through  the  intercession 
of  Christ,  "  lets"  the  unfruitful  cumberer  of  the 
ground  "  alone  another  year,  to  see  if  he  bring  forth 
fruit." 


395 


3.  The  necessity  of  a  standing  ministry.  Gospel 
ministers  are  labourers  and  vine-dressers,  and  watch 
for  souls.  They  point  out  the  way  of  salvation. 
They  are  a  voice  crying  in  the  wilderness,  Prepare 
ye  the  way  of  the  Lord.  It  is  a  great  part  of  their 
office  to  awaken  the  slothful,  and  to  use  every  mean, 
persuading  them  by  the  terrors  of  the  Lord,  and  in- 
viting them  by  the  grace  of  the  Gospel,  saying,  as  in 
Ephes.  iv.  15,  "  Awake,  thou  that  sleepest,  and  arise 
from  the  dead,  and  Christ  shall  give  thee  light." 
They  explain  the  Scriptures.  They  warn  sinners, 
and  set  life  and  death  before  them,  the  blessing  and 
the  curse.  The  Lord  has  promised  to  be  with  them, 
and  make  them  successful,  and  if  many  believe  not, 
some  will ;  and  the  election  shall  obtain. 

4.  That  under  thp  mpans  of  grace  the  church 
and  individuals  will  bring  forth  fruit  of  one  kind  or 
other.  There  is  no  such  thing  as  an  empty  heart. 
Gospel  ordinances  will  either  be  the  savour  of  life 
unto  life,  or  of  death  unto  death.  There  will  be 
fruit  unto  sin,  or  unto  holiness.  There  will  either  be 
the  pleasing  fruits  of  grace  laid  up  for  our  beloved, 
or  thorns  and  nettles.  We  have  a  list  of  each  kind 
mentioned  by  the  apostle.  Gal.  v.  19 — 26,  "  Now  the 
works  of  the  flesh  are  manifest,  which  are  these, 
adultery,  fornication,  uncleanness,  lasciviousness, 
idolatry,  witchcraft,  hatred,  variance,  emulations, 
wrath,  strife,  seditions,  heresies,  envyings,  murders, 
drunkenness,  revellings,  and  such  like ;  of  the  which 
I  tell  you  before,  as  I  have  also  told  you  in  time  past, 
that  they  who  do  such  things  shall  not  inherit  the 


396 


kingdom  ol  God.  But  the  fruit  of  the  Spirit  is  love, 
joy,  peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance:  against  such  there  is  no  law. 
And  they  that  are  Christ's  have  crucified  the  flesh 
with  the  affections  and  lusts.  If  we  live  in  the  Spirit, 
let  us  also  walk  in  the  Spirit." 

5.  The  excellency  of  grace.  What  a  vast  differ- 
ence between  the  sluggard  and  the  exercised  Chris- 
tian^ While  the  one  is  concerned  about  nothing 
but  present  ease,  crying,  "  Yet  a  little  sleep ;"  the 
other  looks  about  him.  He  looks  at  the  things  that 
are  unseen  and  eternal,  and  has  his  conduct  in- 
fluenced by  them.  He  looks  for  Christ  and  commu- 
nion with  him  in  duties  and  ordinances,  and  listens 
to  his  voice.  He  looks  to  God  in  his  providential 
procedure,  sees  his  hand  in  what  passes  over  him, 
and  endeavours  to  improve  every  dispensation.  He 
looks  to  the  Holy  Ghost  as  the  great  Comforter,  and 
seeks  from  him  all  the  gracious  influences  of  which 
he  stands  in  need.  He  looks  to  his  own  heart  to 
see  if  grace  flourishes  and  grows.  He  looks  around 
him  lest  his  adversaries  come  and  hurt  his  vineyard. 
In  one  word,  he  is  a  child  of  the  light  and  of  the  day, 
while  the  slothful  is  a  child  of  the  night  and  of 
darkness :  he  does  not  sleep  as  the  sluggard,  but 
watches  and  is  sober. 

6.  That  poverty  is  the  certain  consequence  of 
sloth.  In  the  last  verse  of  this  chapter  the  wise 
man  says,  "  Thy  poverty  shall  come,  as  one  that 
travelleth ;  and  thy  want  as  an  armed  man."  Poverty 
follows  sloth  as  the  shadow  the  body.    It  may  ad- 


397 


vance  apparently  by  slow  degrees ;  but  it  will  come. 
At  the  hour  of  death,  complete  poverty  will  over- 
take the  sluggard,  and  he  will  be  no  more  able 
to  resist  it,  than  a  person  fast  asleep  can  resist  an 
armed  enemy.  Then  he  will  be  deprived  of  every 
mercy,  and  his  misery  will  be  complete.  He  will 
be  eternally  helpless  and  hopeless.  Sinners  should 
take  warning  before  it  be  too  late.  "  O  that  they 
were  wise,  that  they  understood  this,  that  they 
would  consider  their  latter  end  !" 


N 


SERMON  XVIII. 


I  CORi!?THlANS  X.  13. 


There  hath  no  temptation  taken  you  but  such  as  is  common 
to  man  :  but  God  is  faithful,  who  will  not  suffer  you  to 
be  tempted  above  that  ye  are  able  ;  but  will  ivith  the 
temptation  also  make  a  way  to  escape,  that  ye  may  be 
able  to  bear  it. 

An  whatever  situation  believers  may  be,  they  may 
lay  their  account  vv^ith  trials.  They  have  many  good 
things  in  this  world  ;  but  troubles  await  them  as  long 
as  they  are  in  it.  The  Lord  in  his  word  has  made 
ample  provision  for  them  under  the  severest  trials, 
that  if  their  tribulations  abound,  their  consolations 
may  also  abound.  They  have  many  and  precious 
promises,  some  of  which  are  designed  for  their  sup- 
port, others  for  their  direction ;  and  all  for  their  com- 
fort. There  are  many  declarations  in  the  Scriptures 
intended  to  encourage  and  animate  their  hearts  in 
every  furnace.  They  are  assured  that  "  the  Lord 
will  be  a  refuge  for  the  oppressed,  a  refuge  in  times 
of  trouble,"  and  that  he  "  shall  deliver  them  in  six 
troubles ;  and  that  in  seven  no  evil  shall  touch  them.*' 
For  their  encouragement  too,  it  is  expressly  promised 
that  "  all  things  work  together  for  good  to  them  that 


400 


love  God,  and  are  the  called  according  to  his  pur- 
pose." Under  the  heaviest  pressures  the  saints  have 
no  reason  to  faint,  for  "  though  their  outward  man 
perish,  yet  the  inward  man  is  renewed  day  by  day : 
for  this  light  affliction,  which  is  but  for  a  moment, 
worketh  for  them  a  far  more  exceeding  and  eternal 
weight  of  glory." 

Among  the  many  passages  suited  to  the  tried  saint, 
the  text  holds  a  distinguished  place.  It  is  replete 
with  consolation ;  and  though  many  watefs  should 
overflow  him ;  yet  faith  cannot  fail  to  derive  support 
and  encouragement  from  such  a  precious  declaration. 
Eyeing  his  affliction  and  this  text  at  the  same  time, 
his  language  will  be  at  the  lowest,  "  I  am  troubled 
on  every  side,  but  not  distressed ;  I  am  perplexed, 
but  not  in  despair ;  cast  down,  but  not  destroyed." 
This  text,  like  a  powerful  potion,  pervades  and  invi- 
gorates the  whole  man ;  or,  like  a  well-fitted  plaster, 
covers  all  the  sore,  eases  the  smart,  and  promotes  the 
cure. 

Many  things  prey  on  the  heart  of  the  Christian 
labouring  under  hard  distress,  to  which  persons  at 
ease  are  entire  strangers.  One  while,  the  believer 
poring  on  his  calamitous  situation,  concludes  that  his 
case  is  singular ;  that  never  any  sorrow  was  like  his, 
and  that  the  Lord  hath  "  shaken  him  to  pieces,  and 
set  him  up  for  his  mark."  When  downcast,  and  ready 
to  faint,  this  text  occurs  to  his  mind,  discovers  his 
mistake,  and,  at  least,  yields  him  this  comfort,  that 
many  others  have  been  equally  tried,  and  that  his 
condition  is  by  no  means  singular.  It  affords  some 
ease  to  one  labouring  under  a  dangerous  disease,  to 


401 


see  another  who  has  been  afflicted  with  the  same 
trouble  perfectly  cured.  If  the  same  means  can  be 
procured,  they  may  have  the  same  effects,  and  he 
may  be  delivered.  The  text  assures  the  believer 
that  "  there  hath  no  temptation  taken  him  but  such 
as  is  common  to  man." 

Again,  the  distressed  believer  poring  on  his  con- 
dition, says.  Though  a  thousand  should  have  been  as 
ill  as  I  am,  and  are  now  delivered,  I  fear  I  never  will: 
if  their  temptation  has  been  the  same  with  mine, 
their  strength  has  been  superior,  for  if  they  have 
borne  theirs,  I  cannot  bear  mine.  The  text  admi- 
nisters comfort  in  this  case  also,  while  it  assures  him 
that  "  God  will  not  suffer  him  to  be  tempted  above 
that  he  is  able."  He  thinks  if  he  could  only  be 
assured  that  he  would  not  be  tried  above  what  he  is 
able  to  bear,  he  would  struggle  with  all  his  difficul- 
ties ;  but  every  thing  seems  to  be  against  him,  and 
unbelief  insists  that  he  has  no  reason  for  such  assur- 
ance, and  that  all  his  hopes  are  vain.  In  direct  oppo- 
sition to  unbelief,  the  text  assures  him,  that  he  has  the 
best  ground  for  strong  faith  and  consolation,  for  God 
pledges  his  faithfulness  and  veracity  that  he  shall  not 
fail,  and  while  "  God  is  faithful,  he  will  not  suffer  the 
saint  to  be  tempted  above  what  he  is  able." 

Further,  the  believer,  still  passing  through  fire  and 
water,  is  ready  to  conclude  that  he  can  neither  do 
more,  nor  bear  longer,  and  that  he  must  one  day  fall 
under  the  weight  of  temptations.  Though  God  has 
mercifully  supported  him  hitherto,  he  is  now  at  his 
wits'  end.  He  concludes  that  the  Lord  will  be  favour- 
able no  more,  that  his  mercy  appears  to  be  clean 


402 


gone,  that  he  has  forgotten  to  be  gracious,  and  that 
he  hath  in  his  anger  shut  up  his  tender  mercies.  In 
this  situation  the  saint  refuses  comfort,  and  in  the 
anguish  of  his  heart  says,  My  hope  is  lost,  and  I  am 
cut  off  for  my  part :  I  scarcely  have  worse  to  be,  and 
God  seems  almost  to  have  done  his  worst :  I  am  close 
shut  up  in  depths  and  darksome  caves,  and  I  see  no 
evasion  for  me.  Like  Hagar,  when  all  her  water  was 
spent,  he  looks  at  his  comforts  as  gone,  he  sits  down, 
lifts  up  his  voice,  and  weeps,  and  lays  his  account 
to  die. 

In  this  trying  situation,  God  opens  the  eyes  of  the 
poor  believer,  as  he  did  Hagar's,  and  shows  him 
that  the  well  of  consolation  is  at  hand,  and  points 
him  to  this  text  as  an  unfailing  source  of  comfort,  and 
assures  him  that  "  he  will  with  the  temptation  also 
make  way  to  escape."  God  pledges  his  word  that, 
when  the  trial  is  come  to  the  height,  and  would  be 
more  than  the  saint  could  bear,  he  will  make  a  way 
to  escape.  He  also  satisfies  the  tried  saint  that  even 
grace  in  his  heart  shall  not  fail,  "  that  he  may  be 
able  to  bear"  till  the  deliverance  come.  Often  the 
eaint  was  apt  to  think  that  grace  in  his  heart,  like 
God's  mercy,  was  clean  gone  ;  but  he  shall  find  that 
it,  though  at  the  best  like  a  small  rivulet,  and  in  the 
awful  crisis  of  trial,  almost  quite  dry,  was  fed  with 
an  everlasting  spring. 

Viewing  all  these  parts  of  this  text,  his  languishing 
hope  begins  to  revive,  and  he  encourages  his  heart 
with  the  pleasing  thought  that  there  may  be  hope  in 
Israel  concerning  his  condition,  and  that  perhaps  he 
may  come  off  victorious.     He  recollects  these  gra- 


403 


cious  wor^s  respecting  Christ,  "  A  bruised  reed  shall 
he  not  break,  and  smoking  flax  shall  he  not  quench, 
till  he  send  forth  judgment  unto  victory." 

In  discoursing  farther  from  these  words,  we  shall 

I.  Make  some  observations  to  explain  the  text. 

II.  We  shall  speak  of  the  believer's  strength  and 
ability  to  bear  trials  and  temptations. 

III.  Illustrate  that  proportion  which  the  believer's 
strength  has  to  his  trials,  and  his  trials  to  his  strength. 

IV.  Speak  of  God's  with  the  temptation  making  a 
way  to  escape  ;  after  which  we  shall  apply  the  sub- 
ject. . 

I.  It  is  first  proposed  to  explain  the  text  by  some 
observations ;  and  we  observe, 

1.  That  all  believers  are  engaged  in  the  same 
common  warfare,  and  employed  in  seeking  the  same 
common  salvation. 

They  are  engaged  in  the  same  common  warfare. 
As  they  were  all  under  the  first  federal  head,  so  they 
joined  Satan's  rebellion  against  God.  Their  hearty 
were  filled  with  enmity ;  and  they  breathed  it  forth 
in  their  words  and  practice.  The  saints  have  got  an 
affecting  sight  of  their  course  in  its  wicked  nature 
and  dreadful  consequences.  Pardon  for  the  past  is 
their  great  desire,  and  the  opposite  conduct,  through 
grace,   their  firm   resolution.     They  have   changed 


404 


sides.  They  have  rejected  their  former  lords,  and 
have  chosen  their  rightful  one.  In  a  day  of  Divine 
power,  they  have  enlisted  under  Christ's  banner,  and 
his  enemies  are  theirs,  whether  within  or  without 
them.  These  they  are  determined  to  oppose  without 
partiality  or  hypocrisy,  however  formidable  or 
whatever  it  may  cost.  When  they  entered  upon  the 
service  of  Christ,  and  resolved  to  follow  him,  they 
counted  the  cost,  and  still  they  are  determined  to 
abide  by  their  first  resolution.  Though  it  should 
cost  their  lives,  they  will  not  yield.  Through  grace 
they  are  determined  to  be  faithful  to  the  death,  ani- 
mated with  the  hope  of  receiving  the  crown  of  life. 

All  believers  are  engaged  in  seeking  the  same 
common  salvation.  Jude  calls  it  the  common  salva- 
tion. It  is  common  to  all  Gospel  hearers  in  respect 
of  offer.  Christ,  in  calling  and  inviting  to  receive  it, 
makes  no  distinction,  and  proposes  no  condition.  It 
is  common  to  all  who  possess  it.  As  their  lost  state 
by  nature  is  the  same,  only  the  same  salvation  can  suit 
them,  namely,  salvation  from  sin  in  all  its  extent.  As 
all  who  enjoy  it,  possess  it  in  common,  they  seek  it 
from  God  in  the  use  of  the  same  means.  If  any  thing 
whatever  can  belaid  down  as  essential  to  real  Chris- 
tians, the  things  already  mentioned  are  doubtless 
peculiar  to  them,  and  enter  into  their  character. 
This  warfare  is  at  once  the  continued  exercise  and 
daily  work  of  every  believer.  Much  hard  labour  he 
has,  especially  as  the  w^ork  is  arduous,  and  the  op- 
position great  and  unremitted.  The  severity  of  the 
service  is  impressed  in  the  various  names  by  which 
it  is  designed :  it  is  called  the  heat  of  the  day,  run- 


405 


ning  in  a  race  for  the  prize,  wrestling  for  the  mastery ^ 
fighting  for  the  victory,  &c.  As  the  opposition  is 
great  and  constant,  and  the  crown  and  the  prize 
most  important ;  all  who  engage  in  it  in  earnest  con- 
sider it  as  the  most  important  work  of  life,  and  make 
it  their  daily  exercise. 

2.  In  this  warfare  Christians  have  the  same  com- 
mon trials,  and  they  who  think  themselves  most  tried 
meet  with  nothing  singular  or  strange.  • 

They  have  the  same  common  trials.  It  is  almost 
impossible  to  enumerate  even  the  sources  from  which 
their  trials  flow.  Satan's  temptations  have  a  chief 
place,  and  are  the  lot  of  every  saint.  They  have 
left  him,  and  he  hates  them.  They  have  gone  over 
to  God,  and  have  espoused  his  cause,  which  still  in- 
creases Satan's  malice.  They  have  sought  saving 
mercy  and  actually  received  it;  and  this  fills  him 
with  rage.  There  is  something  most  distressing  to 
the  Christian  in  Satan's  temptations,  whether  he 
yields  to  them  or  not :  it  is  most  distressing  to  the 
new  nature  to  be  tempted  and  seduced  to  sin,  or  feel 
the  fiery  darts  of  that  enemy,  though  he  should  resist 
his  temptations  :  but  if  he  yields  to  them,  and  meets 
with  a  partial  defeat,  they  bite  like  a  serpent  and 
sting  like  an  adder.  The  things  about  which  he 
is  tempted  are  in  themselves  most  important,  lie  near 
his  heart,  and  are  attended  with  the  most  serious 
consequences.  Desertion  is  also  a  very  signal  part 
of  the  Christian's  trial.  God  hides  his  face,  and 
he  is  troubled — and  no  wonder,  for  the  hiding  of 
God's  face  deprives  him  at  once  of  his  light  and 
strength.     Faith,    when    exercised,   makes   the  be- 


40G 


liever  say  "  The  Lord  is  my  light  ;^'  but  the  deserted 
soul  often  walks  in  darkness  and  has  no  light.  Like 
one  walking  under  the  cloud  of  night,  he  is  distressed 
with  fearful  apprehensions,  knows  not  whither  he 
goes,  and  is  ready  to  stumble  and  fall.  This  is  one 
of  the  heaviest  parts  of  the  believer's  trials,  and  isr 
often  ready  to  make  him  faint.  Besides,  he  is  always 
tried  by  the  power  and  prevalence  of  sin.  Sin  pre- 
vailing wounds  his  conscience,  and  distresses  hia 
heart.  It  makes  his  bones,  like  David's,  wax  old 
through  his  roaring  all  the  day  long,  and  his  moisture 
is  turned  into  the  drought  of  summer :  with  Paul,  it 
makes  him  cry,  "  O  wretched  man  that  I  am !  who 
shall  deliver  me  from  the  body  of  this  death  ?"  He 
also  meets  with  bodily  afflictions,  which  are  many, 
various,  and  violent.  Besides,  every  saint  may  lay 
his  account  with  persecution  in  its  different  branches  : 
real  enemies  and  pretended  friends  will  unite  in  re- 
proaching him ;  and  perhaps  he  may  have  even  to 
tesist  unto  blood,  striving  against  sin. 

Every  adult  saint  meets  with  more  or  less  of  all 
these  trials,  though  in  very  various  degrees.  Some 
are  taken  from  the  field  of  battle  at  the  first  onset, 
while  others  have  to  continue  and  bear  arms  for  a 
much  longer  period.  Some  have  only  to  shed  tears, 
while  others  have  to  shed  their  blood.  All  who  are  real 
Christians  have  some  degree  of  inward  fear  and  out- 
ward fighting,  and  answer  to  the  character  of  Christ's 
spouse — a  Shulamite  or  company  of  two  armies. 

Putting  all  these  things  together,  the  believer  is  an 
object  of  pity.  Satan  tempts,  sin  prevails,  God  hides, 
enemies  oppose  and  persecute,  the  outward  man  i* 


407 


distressed ;  and  the  poor  believer  is  as  much  afraid 
for  the  future,  as  he  is  harassed  with  the  past  and  the 
present.  Under  all  these  pressures  he  cries  out, 
Surely  my  case  is  singular,  and  was  there  ever  any 
sorrow  like  mine ! 

After  all,  he  has  no  trial  that  is  strange  or  uncom- 
mon. All  these  met  in  an  eminent  degree  in  Job's 
case.  All  God's  billows  and  waterspouts  fell  upon 
David,  and  seemed  to  overwhelm  him.  Christ  had 
all  these  in  a  still  more  eminent  degree,  and  had  vin- 
dictive wrath  and  the  curse,  which  no  saint  ever 
experienced. 

But  still,  the  tried  Christian  insists  that  there  is 
something  singular  in  his  case.  This  arises  chiefly 
from  such  things  as  these :  he  knows  his  own  heart, 
while  he  is  unacquainted  with  the  heart  of  every 
other :  he  knows  but  few  believers,  and  only  a  few 
of  those  ingredients  which  make  up  their  cup ; 
they  have  not  told  him  their  case  fully,  and  there  is 
always  something  in  it  which  they  can  tell  to  none 
but  the  Head  :  their  heavy  pressures  make  them  in- 
capable of  judging  with  impartiality,  and  they  com-? 
monly  view  their  own  trials  through  the  prospect  of 
unbelief,  which  both  magnifies,  and,  like  a  malignant 
jaundice,  represents  them  in  its  own  colour. 

3.  Under  these  trials  believers  are  liable  to  the 
same  common  discouragements.  This  text  supposes 
great  discouragements,  and  provides  for  them.  Va- 
rious are  the  sources  from  which  these  flow.  It  is 
disheartening  to  soldiers  when  many  who  have  gone 
before  them  in  the  same  warfare  have  fallen,  espe- 
cially if  they  are  sure  that  they  must  face  the  same 


408 


dangers,  and  are  exposed  to  the  same  snares.  The 
Christian  warrior  trembles  when  he  reads  the  history 
and  falls  of  others.  With  the  same  evil  heart  of  un- 
belief within,  exposed  to  the  same  hardships  from 
without,  and  equally  unable  to  trust  the  Divine  pro- 
mises, he  is  greatly  afraid  and  trembles.  The 
temptations  of  Satan,  and  the  power  of  unbelief,  would 
be  enough  of  themselves  to  discourage  the  strongest 
believer;  but  how  hard  must  it  be  for  him,  when 
inward  desertion  and  outward  distress  are  measured 
out  at  the  same  time  !  These  tend  to  fix  guilt  upon 
the  soul,  and  represent  God  as  searching  out  sin  and 
contending.  When  Satan  and  unbelief  come  to  the 
Christian  in  this  situation  they  find  him  pressed 
down,  and  their  work  more  than  half  done.  Under 
such  an  assemblage  of  difficulties  he  greatly  feels  his 
own  weakness,  and  is  ready  to  conclude  that  he  can 
neither  perform  the  least  duty,  or  bear  the  least  trial. 
No  wonder  if  in  such  a  situation  he  be  discouraged, 
and  cry,  I  am  near  to  halt ;  1  fear  I  shall  never  see 
the  desired  haven ;  I  have  washed  my  hands  in  vain  ; 
I  am  afflicted,  and  ready  to  die  from  my  youth  up. 

4.  While  believers  are  exposed  to  these  trials  and 
discouragements,  their  common  Head  interests  him- 
self in  their  support  and  happiness.  He  is  no  uncon- 
cerned observer,  and  his  eye  is  never  off  them.  This 
is  evidently  implied  in  these  words,  "  God  will  not 
suffer  you  to  be  tempted  above  that  ye  are  able." 
He  knows  the  precise  degree  of  trial  which  has  been 
already  measured  out,  and  how  much  more  they 
could  bear.  He  takes  the  most  particular  and  care- 
ful notice  of  their  situation  and  feelings.     God   is 


409 


interested  in  the  persons  of  his  people.  He  has 
bought  them ;  they  are  adopted  into  his  family,  born 
of  his  Spirit,  and  the  good  work  is  begun.  He  is  in- 
terested in  the  warfare.  It  is  the  war  of  God  against 
Satan,  and  he  has  enlisted  the  Christian  under  his 
banner.  He  is  also  interested  in  the  issue  of  it,  that 
it  may  be  for  his  glory  and  praise.  His  heart  and 
hand  are  in  all  the  trials  which  the  believer  meets 
with.  He  either  determines  or  permits  them.  Every 
Christian  may  use  the  language  of  Job,  "  He  per- 
formeth  the  thing  that  is  appointed  for  me."  The 
sufferings  of  the  great  Head  were  determined,  and  so 
are  those  of  all  the  members.  Though  trials  should 
flow  immediately  from  the  malice  of  Satan,  or  the 
opposition  of  the  world,  or  any  other  second  cause ; 
still  God  has  his  hand  in  them.  His  heart  too  is  in 
them.  Every  trial  is  comprehended  in  his  great 
purpose  of  love,  and  also  in  that  leading  promise,  "  all 
things  shall  work  together  for  good."  Very  different 
are  the  designs  of  God  and  the  Christian's  enemies 
in  the  same  trial.  His  enemies  intend  either  to 
harass,  ruin,  or  devour  him ;  but  God  expressly  de- 
signs to  try  his  grace,  to  exercise  and  increase  it.  He 
designs  too  to  purge  from  sin,  and  wean  from  the 
world  ;  conform  to  Christ,  and  meeten  for  glory.  In 
this  manner  did  Joseph  reason,  when  comforting  his 
brethren  about  their  former  conduct  after  his  father's 
death,  Gen.  1.  20,  "  As  for  you  ye  thought  evil  against 
me ;  but  God  meant  it  unto  good,  to  bring  to  pass  as 
it  is  this  day,  to  save  much  people  alive." 

.").  The   Lord's   people   have    the   same   common 
iupport  and   enroiiragemcnt  set  before  them  in  his 

.52 


410 


promises  and  faithfulness.  His  faithfulness  is  ex- 
pressed, which  must  imply  his  promises.  The  saint 
when  tried  can  never  take  encouragement  from  him- 
self. He  is  weak,  and  his  enemies  are  many  and 
strong,  deceitful  and  malicious.  Like  David  he 
encourages  himself  in  the  Lord,  and  especially  in  his 
promises.  Every  thing  about  these  evinces  that  they 
are  both  designed,  and  calculated  for  his  encourage- 
ment. They  were  given  without  any  solicitation, 
and  of  God's  good-will  recorded  in  the  word.  They 
are  numerous,  and  suited  to  every  condition.  They 
are  the  strong  man's  meat,  and  cordials  to  the  sick. 
They  are  the  condemned  sinner's  pardon,  and  the 
justified  person's  passport  to  the  far  country.  The 
greater  part  of  them  are  expressly  addressed  to  the 
tried  and  tempted  soul ;  and  none  can  apply  unto 
them  without  finding  them  suitable  to  his  own  case, 
whether  he  be  afflicted,  tempted  of  Satan,  or  deserted 
of  God. 

Divine  faithfulness  is  engaged  for  the  performance 
of  all  these  promises,  and  is  particularly  encouraging 
to  the  tried  saint.  God  hath  spoken  in  his  holiness, 
and  all  the  promises  are  yea  and  amen  in  Christ,  and 
ratified  by  his  blood.  The  sins  of  his  people  did 
not  prevent  his  giving  the  promises,  though  he  knew 
them  then  as  well  as  after  they  are  committed;  and 
they  never  can  hinder  the  accomplishment  of  them 
in  their  due  time  and  order.  God  is  able  to  accom- 
plish all  his  promises ;  and  he  is  of  one  mind  and 
changes  not. 

Thus,  though  hills  should  be  cast  into  the  midst  of 
the  sea ;  though  Providence  should  wear  a  frowning 


411 


aspect :  and  the  world  seem  to  go  to  wreck ;  the 
behever  has  sufficient  encouragement  that  he  shall 
be  safe  here ;  and  hereafter  see  the  desired  haven : 
for  faithful  is  he  that  hath  promised,  and  there  will 
be  an  accomplishment  of  the  things  spoken  by  the 
Lord.  Therefore,  in  every  hurricane  and  tempest, 
the  believing  soul  should  fix  the  eye  of  faith  in  the 
Divine  promise,  cast  another  within  the  vail,  and 
weather  out  the  storm.  The  Divine  promise  and 
faithfulness  supported  Abraham  in  that  great  trial 
of  his  faith,  Rom.  iv.  18 — 21,  "Against  hope  he  be- 
lieved in  hope,  and  being  not  weak  in  faith,  he  stag- 
gered not  at  the  promise  of  God  through  unbelief; 
but  was  strong  in  faith,  giving  glory  to  God ;  being 
fiilly  persuaded  that,  what  he  had  promised,  he  was 
able  also  to  perform.  The  cloud  of  witnesses  men- 
tioned Heb.  xi.  performed  the  arduous  work,  and 
endured  the  severe  trials  there  recorded,  "  in  and  by 
faith."  They  derived  all  their  encouragement  and 
support  from  the  faithfulness  of  God  pledged  in  his 
promises. 

6.  All  the  trials  of  believers,  without  a  single  ex- 
ception, have  one  common  measure,  which  they 
never  did  and  never  shall  exceed,  which  is  what  they 
are  able  to  bear.  Many  may  have  less  than  they  could 
bear ;  but  never  one  had  more.  Many  under  their 
trials  have  feared  or  apprehended  that  they  would 
not  be  able  to  bear  them;  but  never  one  actually 
fainted  or  gave  up.  In  the  beautiful  language  of 
Isaiah,  "  He  giveth  power  to  the  faint ;  and  to  them 
that  have  no  might  he   increaseth   strength.     Even 


412 


the  youths  shall  faint  and  be  weary,  and  the  young 
men  shall  utterly  fall :  but  they  that  wait  upon  the 
Lord  shall  renew  their  strength :  they  shall  mount 
up  with  wings  as  eagles ;  they  shall  run,  and  not  be 
weary;  and  they  shall  walk,  and  not  faint."  A  wise 
and  merciful  Lord  proportions  the  trials  to  the 
strength,  and  the  strength  to  the  trials.  He  fits  the 
shoulders  for  the  burden,  and,  as  the  great  burden 
bearer,  he  carries  both  the  person  and  his  burden. 
If  either  outward  afflictions  or  inward  fear,  the 
wrath  of  men  or  devils,  should  at  any  time  border  on 
being  too  much  for  the  Christian,  the  Lord  inter- 
poses. He  does  with  trials  of  every  kind,  as  Asaph 
says  concerning  the  wrath  of  man,  Psal.  Ixxvi.  10, 
"  Surely  the  wrath  of  man  shall  praise  thee :  the  re- 
mainder of  wrath  shalt  thou  restrain." 

If  Christians  would  desire  to  know  what  propor- 
tion of  trials  they  could  bear,  or  how  much ;  we  shall 
only  make  the  two  following  answers  at  present. 
They  can  bear  little,  very  little  or  nothing,  far  below 
their  expectation,  if  they  take  the  burden  on  them- 
selves :  they  can  bear  much,  very  much,  far  above 
their  expectation,  if  they  cast  their  burden  on  the 
Lord,  and  are  supported  by  the  everlasting  arms  un- 
derneath them.  Experience  shows  that  the  believer 
often  bears  the  heaviest  trial  best ;  because  he  sees 
at  once  that  it  is  above  his  own  strength,  and  directly 
employs  Christ.  Many  instances  of  this  might  be 
adduced ;  but  we  shall  only  say  that  often  the  very 
thoughts  of  death  before  hand  have  made  the  Chris- 
tian  tremble    more    than   the   great   change   itself 


413 


What  a  source  of  comfort  in  every  situation  is  that 
precious  promise,  "  As  thy  days,  so  shall  thy  strength 
be!" 

7.  Believers  shall  at  last  all  share  in  the  same  com- 
mon deliverance.  "  God  will  make  a  way  to  escape." 
Many  are  the  afflictions  of  the  righteous :  but  the 
Lord  delivereth  him  out  of  them  all.  The  Lord 
works  gradual  and  often  very  great  deliverances  for 
them  in  this  world,  according  to  his  precious  pro- 
mise, Isai.  Ivii.  16,  "For  I  will  not  contend  forever, 
neither  will  I  be  always  wroth :  for  the  spirit  should 
fail  before  me,  and  the  souls  which  I  have  made." 
And  at  death  he  gives  them  full  and  complete  deli- 
verance. It  will  be  said  hereafter  of  tried  saints 
without  exception,  "  These  are  they  who  came  out 
of  great  tribulation,  and  have  washed  their  robes, 
and  made  them  white  in  the  blood  of  the  Lamb. 
Therefore  are  they  before  the  throne  of  God,  and 
serve  him  day  and  night  in  his  temple :  and  he  that 
sitteth  on  the  throne  shall  dwell  among  them.  They 
shall  hunger  no  more,  neither  thirst  any  more,  neither 
shall  the  sun  light  on  them,  nor  any  heat.  For  the 
Lamb  which  is  in  the  midst  of  the  throne  shall  feed 
them,  and  shall  lead  them  into  living  fountains  of 
water :  and  God  shall  wipe  away  all  tears  from  their 
eyes."  Rev.  vii.  14. 

That  all  believers  without  exception  shall  escape, 
is  the  universal  doctrine  of  Scripture.  Christ  himself 
expressly  asserts  it,  John  x.  28,  "  I  give  unto  them 
eternal  life ;  and  they  shall  never  perish,  neither 
shall  any  pluck  them  out  of  my  hand.  My  Father 
which  gave  them  me,  is  greater  than  all ;  and  none 


414 


is  able  to  pluck  them  out  of  my  Father's  hand."  In 
heavy  trials  Christians  would  faint  if  they  did  not 
believe ;  but  Christ  prays  for  them  that  their  faith 
may  not  fail.  His  intercession  secures  strength  and 
support  under  every  pressure,  and  final  deliverance. 
The  Spirit  of  Christ  dwells  in  them  as  a  well  of 
living  water  springing  up  to  everlasting  life,  and  as 
he  supplies  them  in  the  way,  he  will  bring  them  at 
last  to  God,  the  fountain  of  living  waters.  We  have 
the  universal  testimony  of  the  saints  themselves. 
They  all  agree  in  asserting,  that  none  perish  who 
put  their  trust  in  God.  In  the  Christian  warfare,  as 
Christ  has  conquered  in  his  person,  he  must  and  will 
be  victorious  in  his  members.  He  must  have  the 
honour  of  a  complete  victory,  and  Satan  and  every 
enemy  must  be  completely  defeated. 

We  shall  only  add,  that  believers  should  hold  on 
in  the  great  common  cause  without  decline,  despon- 
dency, or  dismay.  Whatever  their  trials  may  be, 
they  ought  never  to  decline.  By  turning  back,  matters 
may  be  worse,  but  never  can  be  better,  if  they  are 
ready  to  faint,  they  should  believe.  Faith  always 
inclines  to  hold  on  in  the  Christian  course,  and  never 
to  turn  back.  If  they  find  their  strength  failing,  they 
have  only  to  look  to  him  in  whom  all  fulness  dwells, 
and  it  shall  be  renewed.  They  should  not  despond. 
They  have  always  reason  to  say,  "  Why  art  thou 
cast  down,  O  my  soul,  and  why  art  thou  disquieted 
within  me  ?  hope  tbou  in  God ;  for  I  shall  yet  praise 
him,  who  is  the  health  of  my  countenance  and  my 
God  :  yet  the  Lord  will  command  his  loving-kindness 
in  the  day-time,  and  in  the  night  his  song  shall  be 


415 


with  me."  The  most  discouraging  events,  which  the 
Lord's  people  meet  with,  are  designed  not  to  weaken 
or  lessen  their  faith,  but  exercise  and  increase  it. 
They  should  not  be  dismayed.  Every  Christian  war- 
rior has  reason  to  say  with  David,  "  I  will  not  be 
afraid  of  ten  thousands  of  people  that  have  set  them- 
selves against  me  round  about ;  for  thou  hast  smitten 
all  mine  enemies  upon  the  cheek  bone :"  or  as  in 
another  Psalm,  "All  nations  compassed  me  about: 
but  in  the  name  of  the  Lord  will  I  destroy  them. 
They  compassed  me  about  like  bees;  they  are 
quenched  as  the  fire  of  thorns :  for  in  the  name  of 
the  Lord  I  will  destroy  them.  Thou  hast  thrust  sore 
at  me  that  I  might  fall :  but  the  Lord  helped.  The 
Lord  is  my  strength  and  song,  and  is  become  my 
salvation." 

II.  We  proceed  to  speak  of  the  believer's  ability 
to  bear  trials  and  temptations. 

It  is  not  in  themselves.  They  are  like  a  wave  of 
the  sea  driven  with  the  wind  and  tossed.  When 
they  begin  the  Christian  warfare,  they  are  said  to  be 
without  strength.  When  bearing  the  burden  and 
heat  of  the  day,  their  constant  cry  is.  We  have  no 
might  against  this  great  company,  and  they  know  in 
their  comfortable  experience  that  when  they  are 
weak  then  are  they  strong,  and  their  strength  is  God 
alone.  Repeated  experiments  prove  that,  in  them- 
selves, they  are  wholly  insufficient  for  the  perform- 
ance of  duty  or  bearing  any  trial.  When  they  lean  to 
their  own  strength,  they  are  disappointed ;  but  they 
can  do  all  things  through  Christ  strengthening  them. 


416 


1.  The  strength  of  the  saints  is  the  special  or 
saving  grace  of  God.  This  invigorates  the  mind  for 
the  various  duties  and  trials  in  the  Christian  life.  It 
makes  worm  Jacob  thresh  the  mountains,  and  beat 
them  small ;  and  make  the  hills  as  chaff!  Paul,  after 
a  singular  manifestation,  had  very  sharp  trials.  He 
fell  on  his  knees  and  cried  for  Divine  strength.  God 
said,  "  My  grace  is  suiiicient  for  thee ;  for  my 
strength  is  made  perfect  in  weakness."  The  strength 
of  the  Redeemers  grace  was  displayed  in  the  apos- 
tle's weakness.  By  Divine  grace,  which  is  the 
believer's  strength,  is  understood  God's  implanting 
and  increasing  his  own  image,  consisting  in  know- 
ledge, righteousness,  and  holiness,  according  to  his 
purpose  of  grace.  This  both  inclines  and  enables 
the  saint  to  oppose  sin  and  every  other  spiritual 
enemy,  and  serve  the  Lord. 

2.  They  are  wholly  indebted  to  Christ  for  it.  The 
Lord  looked  upon  us,  considered  our  weakness,  and 
provided  strength.  He  did  not  make  this  provision 
because  he  saw  us  worthy  of  it,  or  from  a  foresight 
that  we  would  do  any  thing  to  deserve  it;  but  of  his 
own  good  will.  We  are  indebted  to  Christ  for  all 
our  strength  in  different  respects.  It  comes  through 
his  cross.  We  raised  insurmountable  difficulties,  and 
no  blessing  could  have  been  conferred  upon  us  with- 
out full  satisfaction  to  Divine  justice,  and  this  Christ 
made  on  his  cross,  and  there  is  therefore  now  no 
condemnation  to  them  that  are  in  him.  It  is  lodged 
in  his  person.  The  first  Adam  was  entrusted  with 
our  stock,  and  squandered  it.  According  to  the 
glorious  plan  of  the  covenant  of  grace,  it  hath  pleased 


417 


God  that  all  fulness  should  dwell  in  Christ.  It  is 
lodged  in  him  to  be  communicated  according  to  the 
situation  of  every  believer.  This  is  plainly  asserted 
by  the  apostle  in  his  comfortable  address  to  the 
Philippians  :  "  My  God  shall  supply  all  your  need, 
according  to  his  riches  in  glory,  by  Christ  Jesus." 

It  is  impossible  to  name  all  the  ways  in  whidh 
Christ  streijgthens  the  soul.  As  our  propitiation,  he 
has  opened  our  access  to  God,  and  made  us  as  if  we 
had  not  been  cast  off  As  our  advocate,  he  prays 
for  every  blessing,  and  that  we  may  be  strong  in  the 
Lord,  and  in  the  power  of  his  might.  As  our  King, 
he  commands  our  strength.  He  gives  us  the  support 
which  is  requisite  for  duty,  and  animates  us  by  the 
hope  of  a  future  crown.  He  holds  the  soul  in  his 
hand  and  communicates  strength;  and  his  presence 
overawes  every  enemy.  Wherever  he  comes  he  is  a 
present  aid.  At  his  call  the  weakest  saint  can  walk 
on  the  waters;  and  the  stormy  wind  and  roaring 
waves  are  hushed  at  his  word. 

3.  The  strength  of  believers  is  dispensed  by  the 
Holy  Spirit.  He  opens  their  eyes,  discovers  their 
need,  and  helps  them  to  cry  for  it  with  groanings 
which  cannot  be  uttered.  He  makes  the  lame  man 
to  leap  as  an  hart,  and  go  from  strength  to  strength 
in  his  journey  to  the  heavenly  Canaan.  He  alone 
convinces  of  our  natural  weakness,  and  leads  us  to 
the  blood  of  Christ  as  our  satisfaction  and  atonement ; 
and  it  is  no  small  part  of  our  strength  to  see  that 
God  is  well  pleased  with  sinners  in  Christ.  Having 
impressed  us  with  a  sense  of  our  own  weakness,  he 
leads  us  to  Christ  as  the  head  of  saving  and  sanctiii'- 

r>.3 


418 


ino-  influences.  As  a  signal  part  of  bis  communica- 
tion of  strength,  he  maintains  on  the  souls  of 
believers  a  deep  sense  of  their  own  weakness  and 
absolute  need  of  Christ ;  and  thus  leads  them  habi- 
tually to  improve  the  Saviour,  in  whom  alone  is 
lodged  their  strength  for  duty  and  difficulty.  The 
Holy  Spirit  actually  imparts  strength,  though  often 
imperceptibly.  He  comes  down  as  the  rain  and  dew, 
and  communicates  his  strengthening  influences,  here 
a  little,  and  there  a  little. 

4.  This   strength   is  set  before  us  in  the  Divine 
promise,    and   actually  received    by   faith.     It   is  a 
blessing  of  the  covenant  of  grace,  and  is  contained  in 
the  promises.     In  many  places  it   is  promised,  for 
instance,  Zechariah   x.  12,  "  And  I  will  strengthen 
them  in  the  Lord,  and  they  shall  walk  up  and  down 
in   his  name,  saith  the  Lord,"  and  in  Isai.  xli.  10, 
"  Fear  thou  not,  for  I  am  with  thee :   be  not  dis- 
mayed, for  I  am  thy  God  :  I  will  strengthen  thee,  yea, 
1  will  help  thee,  yea,  1  will  uphold  thee  with  the 
right-hand  of  my  righteousness."     Every  promise  of 
strength  is  equal  security  to  the  believer  that  he  shall 
not  fail,  as  if  he  were  almighty.     He  may  feel  his 
own  weakness,  and  apprehend  that  he  is  ready  to 
faint ;  but  he  shall  be  strong  in  the  Lord.     Duty  and 
trial  may  appear  above  his  ability,  but  turning  his 
eye  to  God  and  his  promise,  he  will  understand  ex- 
perimentally the  meaning  of  these  beautiful  words, 
'•  All  things  are  possible  to  him  that  believeth." 

It  is  actually  received  by  faith.  This  grace  itself 
is  the  strength  of  the  soul,  and  especially  as  it' leads 
from  all  dcpendance  on  ourselves  or  any  creature. 


I 


419 


It  improves  the  strength  of  God  set  before  us  in  his 
word.  The  language  of  the  believing  soul,  is  '<•  The 
Lord  is  my  strength  and  song,  and  he  is  become  my 
salvation."  The  more  the  saint  feels  his  own  ina- 
bility, he  looks  the  more  to  the  promise ;  and  being 
strengthened  one  time  after  another,  he  adopts  as  his 
own  that  language,  Isai.  xxv.  4,  "  For  thou  hast 
been  a  strength  to  the  poor,  a  strength  to  the  needy 
in  his  distress,  a  refuge  from  the  storm,  a  shadow 
from  the  heat,  when  a  blast  of  the  terrible  ones  is  as 
a  storm  against  the  wall."  Thus  led  on  gradually  he 
says  with  the  apostle,  "  When  I  am  weak,  then  I  am 
strong."  Faith  engages  God  and  his  all-sufiiciency 
for  the  believer's  support,  and  makes  him  say,  "  Our 
sure  and  all-sutlicient  help  is  in  Jehovah's  name." 
There  is  real  strength  in  the  promises,  and  faith 
actually  improves  it.  With  great  propriety  is  it 
called  resting  and  leaning  upon  God,  and  a  taking 
hold  of  his  strength.  We  know  what  it  is  for  a  strong 
man  to  help  a  weaker  to  perform  a  journey :  the 
Lord  strengthens  all  his  people  in  their  journey  to 
the  land  of  promise. 

5.  This  strength  is  eminently  obtained  in  prayer. 
Every  saint,  like  Jacob,  prevails  as  he  weeps  and 
makes  supplication.  It  has  been  the  universal  ex- 
perience of  them  all,  that,  when  they  cried,  then  their 
enemies  turned  back.  Great  is  the  influence  of 
prayer.  It  engages  Divine  wisdom  and  strength, 
Difficulted  and  at  his  wits'  end,  the  believer  bends 
the  knee  and  pours  out  his  heart  to  God,  and  often 
comes  away  no  more  sad,  but  strong  in  the  Lord. 
As  his  needs  recur  he  applies  to  the  same  quarter, 


420 


and  his  strength  is  renewed.  The  most  frequent  ap- 
plication to  God,  and  the  greatest  communications  of 
Divine  strength,  never  make  him  stronger  in  himself 
or  give  him  any  stock  of  his  own.  He  will  always  be 
found  the  strongest  believer  who  is  most  sensible  of 
his  own  weakness,  makes  the  most  fervent  applica- 
tion to  the  throne  of  grace,  and  has  all  his  depend- 
ence on  the  Divine  promise. 

After  all,  the  believer's  strength  to  perform  duty, 
and  bear  trials,  though  a  great  reality,  is  a  great 
mystery ;  perhaps  the  greatest  in  experimental  re- 
ligion. He  does  not  understand  it  fully  himself;  and 
far  less  can  he  explain  it  to  another.  The  most  he 
can  say  is,  *'  1  find  myself  unable  for  every  thing ;  I 
am  often  at  the  point  of  giving  up,  and  am  near  to 
halt ;  a  thousand  times  I  have  thought  I  would  fall 
before  mine  enemies ;  all  refuge  failed  me,  and  like 
Peter,  I  was  about  to  sink ;  my  needs  were  many  and 
great,  and  my  pressures  very  heavy :  in  this  weak 
and  forlorn  situation  I  thought  about  the  promises, 
and  cried  to  the  Lord,  I  cannot  tell  how,  but  some- 
how I  was  helped  and  got  over  that  trial :  in  like 
cases  I  followed  the  same  course,  and  with  the  same 
success ;  and  to  the  praise  of  Divine  grace  I  have 
ground  to  say,  Ebenezer,  hitherto  hath  the  Lord 
helped  me :  from  this  I  would  fain  conclude  that  in 
time  coming  the  Lord  will  be  to  me  Jehovah-jireh  ; 
and  I  resolve  that  I  will  constantly  go  on  in  the 
strength  of  God  the  Lord."  Leaving  a  more  full  ap- 
plication till  afterward,  we  shall  conclude  with  these 
reflections. 


421 


1.  This  subject  points  out  to  every  believer  what 
his  lot  and  situation  in  the  world  are  likely  to  be. 
He  may  lay  his  account  with  trials.     Tribulation, 
as  well  as  peace  and  a  kingdom,  is  an  article  in 
Christ's  legacy.     Respecting  trials,  we  would   call 
the  believer  not  to  decline  them.     There  is  a  selfishness 
natural  to  men  which  disposes  them  to  put  the  cup 
of  affliction  by  them  if  they  can.     We  might  ask  the 
saint,  If  you  had  it  at  your  will,  would  you  desire  to 
be  wholly  free  of  troubles,  or  at  any  rate  of  great 
troubles  ?     Would  you  take  that  way  which  infinite 
wisdom  does  not  judge  best  ?     Would  you  choose  a 
way  opposite  to,  and  different  from,  what  Christ  him- 
self walked  in,  and  which  is  not  marked  with  the 
footsteps  of  the  flock  ?     Upon  serious  thought,  would 
you  not  rather  take  up  the  cross  which  God  gives 
you,  and  follow  Christ  ?     Determine  with  yourselves 
and  be  decided.     While  we  would  call  the  believer 
not  to  decline  his  trials,  we  would  also  call  him  to 
put  710  harsh  constructions  on  them.     If  trials  were  evi- 
dences of  God's  hatred  and  anger,  his  dearest  saints 
would  be  the  most  hated.     On  the  contrary,  they  are 
tokens  of  adoption  and   sonship,  "  For   whom  the 
Lord  loveth  he  chasteneth,  and  scourgeth  every  son 
whom  he  receiveth.     If  ye  endure  chastening,  God 
dealeth  with  you  as  with  sons :  for  what  son  is  he 
whom  the  Father  chasteneth  not.     But  if  ye  be  with- 
out chastisement,  whereof  all   are   partakers,  then 
are  ye  bastards,  and  not  sons."     The  Lord  intends 
them  all  for  good.     He  has  gracious  ends  to  accom- 
plish by  every  t^ial ;  and  if  the  believer  is  in  heavi- 
ness through  manifold  temptations,  there  is  a  need  be. 


^122 


2.  As  this  subject  warns  us  of  trials,  it  also  points 
out  provision  and  comfort.  The  Christian's  strength 
will  be  equal  to  all  his  trials,  and  superior  to  all  op- 
position. He  shall  not  be  tried  above  what  he  is 
able.  He  shall  hold  on  his  way  conquering  everj 
enemy,  performing  every  duty,  and  bearing  every 
trial,  till  he  come  to  Zion.  He  shall  never  fall  away 
totally  or  finally.  Grace  and  strength  proportioned 
to  his  duties  and  trials,  secure  his  perseverance. 

3.  From  this  subject  we  may  infer,  that  believers 
have  need  of  faith  and  patience.  They  need  faith  to 
enable  them  to  believe  that  God  does  all  things  well, 
all  in  holiness  and  wisdom:  that  he  does  all  well 
even  when  he  permits  the  church  and  themselves  to 
groan  under  the  greatest  pressures  and  tribulations. 
It  is  not  enough  to  believe  that  he  did  well  to  former 
saints  when  he  tried  them ;  but  we  must  believe  well 
of  our  own  trials,  even  before  we  see  the  issue. 
Every  saint  reads  with  pleasure  Abraham's  trial 
about  his  son,  and  Mordecai's,  when  he  and  his  peo- 
ple were  likely  to  fall  before  Haman — because  they 
turned  out  so  well.  Do  you  believe  as  well  about 
your  own  trial  which  is  not  yet  ended  ?  These  two 
believed  before  the  issue.  Are  your  trials  greater 
than  theirs  ?  Is  deliverance  more  unlikely  ?  Is  the 
Lord's  arm  shortened  ? 

They  have  need  of  patience — to  submit  to  what 
the  Lord  measures  out — as  good — as  best ;  and 
neither  murmur  nor  repine.  Without  faith  the  saints 
would  stumble  at  their  cross,  and  without  patience 
Ihey  would  faint,  and  weary  under  it. 


SERMON  XIX. 


1  CORINTHIANS  X.  13. 


There  hath  no  temptation  taken  you,  but  such  as  is  common 
to  man :  but  God  is  faithful,  who  will  not  suffer  you  to 
be  tempted  above  that  ye  are  able  ;  but  will  with  the 
temptation  also  make  a  way  to  escape,  that  ye  may  be 
able  to  bear  it. 

W  E  have  already  made  some  observations  to  open 
up  the  text,  and  spoken  of  the  behever's  ability  to 
bear  trials  and  temptations.  We  now  proceed,  as 
was  proposed,  to 

III.  Speak  of  that  proportion  which  the  trials  of 
believers  have  to  their  strength,  and  which  their 
strength  has  to  their  trials,  when  a  faithful  God 
pledges  his  word  that  "  he  will  not  suffer  them  to  be 
tempted  above  that  they  are  able."  On  this  we 
observe  these  things. 

1.  There  is  a  proportion  of  quantity.  Every  Chris- 
tian shall  have  as  much  strength  as  is  requisite  for 
the  performance  of  the  duties  to  which  he  is  called, 
and  the  trials  which  are  measured  out  to  him.  God 
has  said  they  shall  be  able,  and  he  will  not  prove 
worse  than  his  word.     Is  the  saint  called  to  j^erform 


424 


very  arduous  duties  wholly  above  any  power  of  his 
own  ?  the  strength  set  before  him  in  the  promise  is 
sufficient.  The  precepts  of  the  law,  prescribing 
duty,  and  laying  him  under  obligation  to  perform, 
are  no  doubt  great;  but  the  promises  of  the  Gospel 
are  equally  great.  Has  he  heavy  trials  and  crosses, 
enemies  strong  and  mighty,  has  he  snares  too  deep 
and  artfully  laid  for  him  to  discover  and  shun ;  the 
strength  promised  is  proportioned  to  them  all.  Is  he 
called  to  work  out  his  own  salvation  :  by  grace  he  is 
saved.  The  gracious  strength  which  God  has  pro- 
mised may  be  compared  to  the  manna:  he  who 
needs  and  gathers  much  will  have  nothing  over;  and 
the  discouraged  saint,  who  apprehends  that  he  has 
gathered  little,  will  have  no  lack.  Among  men  what 
would  be  altogether  beyond  the  power  of  one,  is  per- 
fectly easy  to  another,  owing  to  his  superior  strength. 
What  would  be  too  much  for  one  saint  is  easy  for 
another.  There  are  babes  in  Christ  who  are  not 
yet  able  for  the  duties  or  trials  which  young  men 
can  bear  or  perform,  because  as  John  says,  "  They 
are  strong,  and  the  word  of  God  abideth  in  them, 
and  they  have  overcome  the  wicked  one."  The 
saint,  when  entering  on  the  Christian  warfare,  finds 
many  things  hard  for  him,  which  are  more  easy  at  an 
a<3vanced  period.  Christ  trains  his  people  and 
inures  them  to  hardships  as  they  can  bear  them.  He 
once  said  to  his  disciples,  *'  I  have  yet  many  things 
to  say  unto  you,  but  ye  cannot  bear  them  now."  In 
a  similar  manner,  he  treats  all  his  saints,  and  does 
not  overdrive  them;  but  leads  them  on  as  they  can 
l>ear,    - 


425 


2.  There  is  a  proportion  of  fitness  and  suitableness^ 
Divine  strength  made  over  in  the  promise  is  wonder- 
fully adapted  to  the  necessities  of  the  Christian, 
When  the  soul  receives  and  improves  it,  duties  be- 
come congenial  to  the  heart.  Nothing  can  be  more 
unsuitable  to  the  unrenewed  heart  than  the  perform- 
ance of  duties  in  a  proper  manner ;  but  grace  changes 
the  heart,  casts  it  into  the  mould  of  the  Gospel,  and 
produces  a  fitness  for  every  duty:  and  the  more 
grace  the  believer  receives  from  the  fulness  of  Christ, 
his  heart  is  filled  in  proportion.  Grace  makes  him 
delight  in  calling  upon  God,  and  stirs  him  up  to  be 
fervent  and  importunate  in  this  exercise.  It  fits  him 
for  reading  or  hearing  the  Lord's  word.  It  opens  the 
heart  to  receive  Divine  instruction,  and  gives  it  an 
abiding  influence.  It  makes  the  arduous  duty  of  self- 
examination  pleasant.  It  opens  up  the  secrets  of  the 
heart,  and  enables  the  conscience  to  act  with  pro- 
priety, and  judge  without  partiality.  In  meditation, 
it  fixes  the  attention,  and  kindles  the  sacred  flame. 
So  suitable  is  the  strength  in  the  promise  to  duties, 
that  it  makes  them  the  Christian's  element,  and  it  is 
his  meat  and  his  drink  to  do  the  will  of  his  heavenly 
Father.  It  equally  fits  him  to  encounter  every  enemy. 
It  arms  him  for  the  battle,  inspires  him  with  courage, 
and  makes  him  valiant  in  the  fight.  Though  his 
enemies  compass  him  like  bees,'  in  this  strength  he 
destroys  them.  While  human  sagacity  could  never 
discover  the  plots  and  wiles  of  his  enemies,  grace 
apprises  of  the  danger,  and  either  makes  a  way  to 
escape,  or  points  out  sufficient  aid.  This  strength 
is   so   suited   for  making   the    believer  oppose   his 

5i 


426 

enemies,  that  it  may  at  once  be  callea  his  armour^ 
and  abihty  to  wield  it.  It  fits  him  for  bearing  afflic- 
tions. It  comforts  his  heart  under  them,  makes  them 
sit  easy  and  hght  upon  him,  and  causes  them  to  pro- 
mote his  best  interest.  It  makes  the  hottest  fire  re- 
fining, the  deepest  waters  healing,  and  the  waters  of 
Marah  sweet. 

3.  There  is  a  proportion  of  duration.  No  man  can 
promise  upon  the  continuance  of  outward  strength 
for  a  single  moment.  What  he  can  now  perform 
with  ease,  may  soon  be  entirely  beyond  his  power. 
It  is  quite  otherwise  with  the  believer.  With  the 
greatest  safety,  he  may  promise  upon  spiritual 
strength  to  his  dying  hour,  and  ought  to  do  it.  He 
has  the  best  warrant  for  this  in  the  Lord's  promise. 
Duties  will  continue  in  constant  succession  while  he 
lives,  and  he  ought  to  die  in  obedience  to  the  will  of 
God,  "  so  domg.^''  Temptations  and  afflictions  too 
will  be  his  lot  w  hile  in  this  world ;  but  he  shall  have 
strength  to  bear  the  one,  and  oppose  the  other. 
Many  are  the  promises  which  secure  continued 
strength  and  support.  God  hath  said,  "  I  will  never 
leave  thee,  nor  forsake  thee.  So  that  we  may  boldly 
say.  The  Lord  is  my  helper,  and  I  will  not  fear  what 
man  shall  do  unto  me.  For  the  Lord  will  not  cast 
off  his  people,  neither  will  he  forsake  his  inheritance. 
And  we  may  be  confident  of  this  very  thing,  that  he 
who  hath  begun  a  good  work,  will  perform  it  until 
the  day  of  Jesus  Christ — for  this  God  is  our  God  for 
ever  and  ever :  he  will  be  our  guide  even  unto  death." 
The  promise  is  always  equally  replete  with  strength, 
and  the   saint   has   equal  access  to  it  every  hour. 


427 


What  an  unfailing  spring  of  consolation  and  encou- 
ragement are  those  gracious  words,  Isai.  liv.  10,  "  For 
the  mountains  shall  depart,  and  the  hills  be  removed ; 
but  my  kindness  shall  not  depart  from  thee,  neither 
shall  the  covenant  of  my  peace  be  removed,  saitli 
the  Lord  that  hath  mercy  on  thee !"  That  strength 
which  conducted  tho  saint  through  this  waste  and 
howling  wilderness,  will  also  support  him  in  the 
swellings  of  Jordan,  and  administer  an  abundant  en- 
trance into  the  everlasting  kingdom  of  our  Lord  and 
Saviour  Jesus  Christ. 

While  the  believer's  strength  continues  as  long  as 
he  has  any  need,  it  is  dispensed  by  the  Lord  with 
wonderful  propriety,  and  in  the  best  season.  He 
waits  that  he  may  be  gracious.  Often  the  season  in 
which  the  saint  receives  strength  discovers  the 
watchful  care  of  God  over  him,  and,  as  well  as  the 
strength,  becomes  matter  of  praise.  It  is  never 
given  till  necessary,  and  never  delayed  beyond  the 
best  time.  Often  God  bestows  it  when  the  believer 
is  brought  very  low;  and  every  saint  is  well  ac- 
quainted with  these  words,  "  God  is  our  refuge  and 
strength,  a  very  present  help  in  trouble  :  God  shall 
help,  and  that  right  early." 

4.  It  is  a  proportion  eminently  glorifying  to  God. 
Every  thing  respecting  the  saints  proclaims  his  glory. 
This  is  the  great  end  for  which  they  were  redeemed. 
The  Lord  says,  "  This  people  have  I  for  myself; 
they  shall  show  forth  my  praise."  He  receives  a 
remarkable  revenue  of  glory  from  the  proportion  be- 
tween their  trials  and  their  strength.  Angels  now 
take  particular  notice  of  the  heirs  of  salvation,  nar- 


428 


I'owly  inspect  them  in  every  part  of  the  Christian 
warfare,  and  praise  God  for  that  proportion.  So  far 
as  the  saints  know  it,  they  also  praise  him.  In  hea- 
ven they  will  understand  it  perfectly,  and  give  him 
complete  and  endless  praise.  It  is  eminently  for  the 
honour  of  his  wisdom  to  adjust  every  circumstance 
in  their  lives,  and  make  their  strength  exactly  cor- 
respond to  their  wants.  He  knows  all  their  trials, 
and  the  exact  proportion  of  strength  which  they  need. 
It  is  also  for  the  honour  of  his  love,  care,  and  pity. 
He  pitieth  them  under  every  trial;  and  the  more 
they  are  tried,  the  more  are  they  the  objects  of  his 
care  and  pity.  His  power  too  will  be  glorified  in 
giving  such  strength  to  his  people  as  enables  them  to 
bear  their  greatest  and  sharpest  conflicts.  Nothing 
short  of  Divine  power  could  either  support  them  in 
or  deliver  them  from  trials.  When  a  weak  instru- 
ment performs  mighty  actions,  it  glorifies  the  hand 
that  holds  it.  When  believers  have  outward  fight- 
ings and  inward  fears,  when  they  labour  under  bodily 
affliction,  wrestle  against  principalities  and  powers, 
and  bear  all  this  accumulation  of  distress  without 
fainting,  or  even  much  complaining,  it  glorifies  the 
unseen  hand  which  supports  them. 

5,  This  proportion  is  absolutely  certain.  God  has 
pledged  his  word  and  oath  that  his  people  shall  have 
the  strength  which  they  need.  His  simple  word  is 
infinitely  sure,  but  that  we  might  have  a  strong  con- 
solation he  has  added  his  oath.  These  are  two  im- 
mutable things ;  and  heaven  and  earth  shall  sooner 
pass  away  than  believers  meet  with  trials  above  that 
they  arc  able  to  bear.     Having  such  grounds  to  go 


429 


upon,  we  should  believe  this  proportion,  and  take 
the  comfort  of  it,  even  before  we  have  fully  expe- 
rienced it.  We  should  trust  in  the  Lord,  and  this 
would  be  the  way  to  have  our  hearts  helped.  The 
better  we  bode  at  God's  hand,  and  the  more  we  trust 
his  promises,  the  surer  will  our  help  be,  and  the 
sooner  it  will  come. 

We  shall  only  add,  that  the  saints  in  every  age 
have  borne  honourable  testimony  to  this  truth,  that 
God  did  not  suffer  them  to  be  tempted  above  what 
they  were  able  to  bear.  Under  the  Old  Testament, 
they  sung,  "  I  was  brought  low,  and  the  Lord  helped 
me."  Under  their  heaviest  trials,  they  had  reason  to 
say,  when  "  my  foot  slippeth,  thy  mercy,  O  Lord, 
held  me  up :  in  the  multitude  of  my  thoughts  within 
me,  thy  comforts  delight  my  soul."  Many  of  them 
endured  the  heaviest  trials.  "  They  were  stoned, 
they  were  sawn  asunder,  were  tempted,  were  slain 
with  the  sword :  they  wandered  about  in  sheepskins, 
and  goatskins,  being  destitute,  afflicted,  tormented ; 
they  wandered  in  deserts,  and  in  mountains,  and  in 
dens  and  caves  of  the  earth."  Under  the  New  Tes- 
tament, the  saints  began  to  praise  the  Lord  for  this 
strength,  saying,  "  I  can  do  all  things  through  Christ 
who  strengtheneth  me."  They  too  endured  extreme 
sufferings,  and  gloried  in  tribulation.  Since  the 
canon  of  Scripture  was  completed  they  have  borne 
testimony  to  the  same  truth  on  death-beds  and  gib- 
bets. They  have  finished  their  course  with  joy,  pro- 
claiming to  the  praise  of  God  and  the  comfort  of 
others,  "  that  not  one  thing  hath  failed  which  the 
Lord  their  God  spake  concerning  them ;  all  arc  come 


430 


to  pass,  and  not  one  thing  hath  failed  thereof."     We 
go  on  to 

IV.  Make  some  observations  concerning  God,  with 
the  temptation,  making  a  way  to  escape. 

1.  Often  trials  and  temptations  meet  in  such  an 
assemblage,  and  come  to  such  an  height,  that  the 
poor  believer  is  persuaded  he  can  neither  bear  more 
nor  longer,  and  he  can  neither  see  nor  conceive  any 
way  of  escape.  Many  trials  are  often  measured  out 
to  him  at  the.  same  time.  There  is  nothing  in  which 
Satan  takes  more  pleasure  than  to  join  with  God  in 
trying  the  saint ;  though  their  designs  differ  almost 
as  widely  as  their  natures.  When  both  the  outward 
and  inward  man  are  tried,  and  for  a  considerable 
length  of  time,  it  is  little  wonder  the  Christian  thinks 
an  escape  almost  impossible,  and  that  God  can 
scarcely  interpose  for  him.  In  this  situation  he  adopts 
the  desponding  language  of  Israel,  Isai.  xl.  27,  "  My 
way  is  hid  from  the  Lord,  and  my  judgment  is  passed 
over  from  my  God."  Then  the  mind  is  filled  with 
anxiety,  and  the  heart  overwhelmed  and  in  perplex- 
ity. Then  his  sorrow  and  difficulty  resemble  those 
of  the  Redeemer,  when,  labouring  under  the  weight 
of  sin  imputed  to  him,  and  bearing  the  wrath  of  God, 
he  cried  out,  John  xii.  27,  "  Now  is  my  soul  troubled  ; 
and  what  shall  I  say?  Father,  save  me  from  this 
hour."  W^ere  the  experience  of  others  as  well 
known  as  David's,  it  would  be  found  a  common  com- 
plaint with  the  saint,  "  I  am  sore  vexed,  but  thou,  O 
Lord,  how  lona;."    Now  his  soul  is  cast  down  within 


431 


him,  and  he  is  often  ready  to  faint.  He  roars  out  in 
the  bitterness  of  his  spirit.  He  attempts  duties,  and 
not  finding  the  deHverance  he  expected,  he  thinks 
about  giving  them  over,  saying  vt^ith  Asaph,  "  I  have 
washed  my  hands  in  vain."  If  he  did  not  find  com- 
fort in  duties,  still  less  in  giving  them  up ;  and  he 
tries  them  anew.  Now  he  can  say,  I  looked  to  my 
right-hand  observing  duties ;  and  to  my  left  not 
caring  for  them;  and  all  refuge  failed  me.  God's 
billows  pass  over  me,  I  fear  matters  will  never  be 
better,  and  that  I  shall  never  find  a  way  to  escape. 

2.  God  can  preserve  his  people  under  heavy  trials, 
and  keep  them  from  sinking,  much  longer  than  they 
could  have  believed.  When  trials  are  very  hard, 
and  when  the  present  feeling  is  aggravated  by  unbe- 
lieving conjectures  about  the  future,  the  tried  saint 
apprehends  he  can  hold  out  no  time.  Present  de- 
liverance or  death  is  with  him  the  only  alternative. 
He  cries.  Give  me  deliverance  or  I  die.  This  is  the 
believer's  hour  of  darkness.  His  present  sad  feeling 
darkens  his  past  experience,  and  makes  him  forget 
what  God  has  done  for  his  soul.  Unbelieving  and 
desponding  apprehensions  obscure  the  future,  and 
hide  from  his  view  what  God  can  or  will  do.  If  a 
promise  occurs  to  his  mind,  he  either  discredits  it, 
or  claims  no  interest  in  it.  Sometimes  he  is  so  tried 
that  he  hardly  thinks  there  can  be  a  worse  situation, 
death  and  hell  scarcely  excepted.  Then  he  is  ready 
to  conclude  that  he  is  as  much  past  remedy,  or  nearly 
so,  as  those  who  are  actually  dead.  He  says,  as  in 
Ezekiel  xxxvii.  11,  "My  bones  are  dried,  and  my 
hope  is  lost ;  I  am  cut  off  for  my  part :"  or  with  Da- 


432 


vid,  Psal.  cii.  3 — 5,  "  My  days  are  consumed  Jike 
smoke,  and  my  bones  are  burnt  as  an  hearth.  My 
heart  is  smitten,  and  withered  hke  grass ;  so  that  I 
forget  to  eat  my  bread.  By  reason  of  the  voice  of 
my  groaning,  my  bones  cleave  to  my  skin."  Then 
he  sees  no  possibihty  of  escape. 

God  sees  not  as  man.  All  this  time  his  hand  is 
about  the  believer  secretly  strengthening  and  sup- 
porting him.  As  it  is  the  saint's  hour  of  darkness,  it 
is  signally  the  hour  of  God's  fatherly  care.  In  this 
hot  contest  he  is  not  unconcerned.  His  promise  and 
grace  are  more  at  stake  than  the  believer's  credit 
and  salvation.  He  has  cast  his  jewels  into  the  fur- 
nace to  refine  them,  and  he  stands  close  by  to  see 
that  nothing  be  consumed  but  rust  and  corruption. 
The  saint  thinks  he  shall  perish,  but  God's  thoughts 
are  not  like  his.  Had  the  tried  believer,  whose  case 
we  are  describing,  seen  a  bush  all  on  fire,  he  would 
have  thought  it  impossible  that  it  could  have  been 
preserved.  Every  saint  is  a  branch  of  that  bush,  and 
Christ  is  the  root.  Like  the  unruly  tongue,  though 
in  a  different  sense,  it  is  set  on  fire  of  hell.  The 
world  and  the  flesh  increase  the  fuel,  blow  the  fire, 
and  do  all  they  can  to  consume  the  bush :  but  neither 
the  bush  itself  nor  a  single  branch  shall  ever  be  con- 
sumed. What  cannot  He  do,  whose  name  and  me- 
morial is  a  wonder-working  God ! 

3.  However  impossible  deliverance  may  appear  to 
the  saint  under  his  heavy  pressures,  God  knows  how 
to  deliver,  and  will  make  a  way  to  escape.     The 
poor  believer  has  long  pored  on  his  case,  and  con 
sidered  it  in  every  possible  view,  and  deliverance 


433 


seems  in  his  eye  almost  impossible.  He  cannot  even 
apprehend  how  God  can  deliver.  Nay,  sometimes 
under  the  force  of  temptation  he  apprehends  either 
that  God  does  not  know  him,  or  that  he  takes  no 
notice  of  him.  He  concludes,  if  God  knew  such  an 
object  of  pity,  his  mercy  would  dispose  him  to  grant 
deliverance.  The  Lord  knoweth  them  that  are  his. 
He  set  them  apart  in  his  eternal  purpose,  and  in 
time  imprinted  his  image  on  their  hearts.  He  knows 
their  every  pressure.  His  address  to  the  church  of 
Smyrna  applies  to  every  saint,  "  1  know  thy  tribula- 
tion." No  ingredient  in  their  affliction  is  hid  from 
his  omniscient  eye.  The  lion's  den  could  not  hide 
Daniel,  nor  the  whale's  belly  conceal  Jonah  from  his 
watchful  eye.  He  visits  the  lonely  cottage,  and 
''  will  strengthen  the  believer  on  his  bed  of  languish- 
ing, and  will  make  all  his  bed,"  however  coarse,  "  in 
his  sickness."  He  is  attentive  to  all  the  groans  and 
sighs  of  his  people  under  their  trouble.  He  heard 
Ephraim  bemoaning  himself;  and  every  saint  may 
say,  "  Lord,  all  my  desire  is  before  thee,  and  my 
groaning  is  not  hid  from  thee."  Not  a  single  sigh 
heaved  from  the  believer's  heart  can  escape  Divine 
notice,  though  it  should  be  crowded  with  the  sighs 
of  thousands,  more  than  the  woman's  believing  touch 
escaped  the  notice  of  Christ,  "  when  a  multitude 
thronged  and  pressed  him."  As  he  knows  every  in- 
gredient in  the  trial,  he  also  knows  a  icay  to  escape. 
"  The  Lord  knoweth  how  to  deliver  the  godly  out  of 
temptation."  His  infinite  wisdom  knows  every  possi- 
ble way  of  escape,  and  always  fixes  on  that  which  is 
best.     What  his  wisdom  contrives,  his  power  can  ac- 

.').5 


434 


complish,  and  his  love  renders  absolutely  sure.  He 
knows  the  fittest  season  for  deliverance ;  and  when 
he  wills  it  is  done.  "  There  is  no  wisdom  or  counsel 
against  the  Lord." 

4.  The  way  which  the  Lord  makes  to  escape  is 
commonly  when  the  trial  is  at  the  greatest  height. 
"  With  the  temptatwn  (in  its  greatest  force)  he  makes 
a  way  to  escape."^  There  are  chiefly  two  ways  of 
outgate  from  very  heavy  trials :  the  one  is,  when  the 
trial  is  removed  from  the  person :  the  other,  when 
the  person  is  removed  from  the  trial.  Often  when 
trials  have  come  to  the  greatest  pitch  a  merciful 
Lord  has  removed  them,  and  said  to  them  as  to  the 
waves  of  the  sea.  Hitherto  shalt  thou  come  and  no 
farther,  as  in  the  case  of  Job  and  many  others :  on 
the  other  hand,  in  the  extremity  of  trial  he  has  taken 
the  suffering  saint  to  himself  Once,  said  a  Christian 
in  great  distress,  "  I  know  not  how  I  can  endure  this 
night!"  The  God  of  his  mercy  prevented  him.  His 
fears  were  disappointed.  Death  closed  his  eyes  and 
ended  his  trials !  When  the  storm  and  the  wolf 
threaten  the  destruction  of  the  sheep,  the  tender- 
hearted shepherd  gathers  them  into  the  fold  ! 

It  is  the  universal  doctrine  of  the  Scriptures,  that 
deliverance  commonly  comes  when  the  trial  is  at  the 
worst,  and  that  the  Lord  delivers  when  there  are 
none  shut  up  or  left.  They  contain  many  examples 
of  remarkable  interpositions  in  a  time  of  extremity. 
A  ram  was  caught  in  the  thicket  when  Isaac  was 
bound.  Jacob  wrestled,  and  the  Lord  changed  his 
brother's  heart.  When  Pharaoh  pursued  Israel,  the 
Red  Sea  was  dried  up,  and  they  marched  through 


435 


the  flood  on  foot.  David's  history  is  ahnost  a  con- 
stant succession  of  signal  interpositions,  when  re- 
duced to  the  greatest  extremity.  "  And  what  shall  I 
more  say.^  for  the  time  would  fail  me,  to  tell  of 
Gideon  and  Barak,  and  of  Samson,  and  of  Jephthai, 
of  Samuel  also,  and  tlie  prophets." 

5.  If  either  the  greatness  or  continuance  of  trials 
would  tend  to  overtlirow  the  saint,  before  God's  time 
of  deliverance  come,  a  secret  support  shall  be  given 
him  "  that  he  may  be  able  to  bear."  God  "  strengthens 
the  fainting  soul  with  strength  inwardly."  The  Lord 
has  several  ways  of  supporting  his  people  under  their 
trials  till  deliverance  come,  which  are  recorded  in 
the  Scriptures  for  their  encouragement.  Such  is  the 
fulness  of  the  Scriptures,  and  the  examples  there 
mentioned  so  apposite,  that  we  can  scarcely  suppose 
any  saint  can  meet  with  a  trial,  or  need  a  deliverance 
not  exemplified  in  them:  but  should  such  a  case 
happen,  God's  love  and  faithfulness  would  lead  him 
to  create  a  way  sooner  than  any  of  his  people  should 
perish.  As  we  have  many  miraculous  deliverances 
recorded  in  the  sacred  volume,  the  Lord  has  often 
wonderfully  interposed  since  the  period  when  inspi- 
ration ceased.  His  love  to,  and  care  about,  his  peo- 
ple are  unchanging.  The  true  way  for  the  tried 
saint  is  to  fix  his  eye  on  God's  promise  of  deliverance, 
his  absolute  faithfulness,  and  unchanging  love;  and 
to  overlook  those  methods  which  seemed  probable 
and  rational  in  his  own  eye,  and  leave  the  manner 
and  season  of  deliverance  and  escape  wholly  to  God. 
The  Divine  declaration  about  deliverance  should  be 
considered  by  him  as  sulHcient  ground  of  faith  and 


436 


consolation  in  the  heaviest  trial,  even  when  he  sees 
no  way  to  escape.  We  shall  now  subjoin  some  ap- 
plication. 

1.  This  subject  sets  before  us  the  sure  ground  on 
which  faith  may  and  should  rest  concerning  support 
under  trials,  and  a  way  to  escape  from  them.  It  has 
the  testimony  of  the  great  and  infallible  Jehovah, 
that  he  will  not  suffer  his  people  to  be  tempted  above 
that  they  are  able  to  bear.  His  testimony  is  more 
stable  than  mountains  of  brass.  Every  thing  relating 
to  it  deserves  credit,  and  is  encouraging  to  faith.  If 
God  had  not  purposed  that  saints  should  never  be 
tried  above  what  they  are  able  to  bear,  there  was  no 
obligation  on  him  to  say  it.  Now  when  he  has  said 
it,  there  is  nothing  to  hinder  the  accomplishment,  but 
every  thing  to  secure  and  bring  it  about.  He  has 
every  trial  at  his  disposal;  and  to  secure  his  own 
veracity,  he  may  measure  out  more  or  fewer  as  they 
are  able  to  bear.  He  has  all  store  of  grace,  and  he 
may,  can,  and  will  dispense  more  or  less  according 
to  their  trials.  He  is  the  same  as  when  he  made  this 
declaration ;  and  having  made  it,  he  is  upder  super- 
added obligation  to  make  it  good.  Faith  stands  on 
firm  ground,  and  believers  should  not  stagger. 

2.  We  may  infer  the  great  evil  of  unbelief  God 
says,  we  shall  not  suffer  above  that  we  are  able  to 
bear ;  unbelief  says,  I  can  neither  bear  nor  endure 
any  longer.  He  says,  my  grace  is  sufficient  for  thee ; 
it  says,  grace  may  be  sufficient  for  others,  but  not  for 
me.  He  says,  he  does  all  things  well;  it  replies, 
though  he  did  his  worst,  I  could  be  little  worse. 
God  says,  all  his  ways  are  truth  and  mercy ;  unbelief 


437 


says,  I  am  plagued  and  chastened  every  day,  and  his 
mercy  seems  clean  gone.  He  says,  wait  on  the  Lord, 
be  of  good  courage,  and  he  shall  strengthen  thine 
lieart ;  it  replies,  this  evil  is  of  the  Lord,  why  should  I 
wait  for  the  Lord  any  longer.  Thus  it  calls  the  God 
of  truth  a  liar,  and  who  can  determine  the  quantity 
of  evil  included  in  this  sin  ? 

3.  We  may  see  how  unreasonable  and  criminal 
despondency  is.  How  does  it  appear  in  the  light  of 
this  text  ?  It  joins  deliberate  obstinacy  to  unbelief 
It  argues  in  its  own  behalf,  justifies  itself,  and  refuses 
consolation.  In  opposition  to  despondency  we  might 
ask,  Has  not  God  answered  all  his  people's  expecta- 
tions in  time  past  ?  Is  there  any  reason  to  conclude, 
or  even  suppose,  that  he  will  not  do  the  same  in  time 
coming  ?  The  following  question  deserves  a  serious 
consideration :  When  will  despondency  in  the  tried 
believer  be  justifiable  ?  We  might  answer,  Never 
while  this  text  is  in  the  Bible ;  or  till  God  has  forgot 
it;  or  is  not  able  to  accomplish  it;  or  when  any 
proof  can  be  adduced  that  he  has  neglected  it. 

4.  After  all,  we  may  see  that  the  Lord's  people 
have  good  reason  cheerfully  to  leave  this  world,  and 
die  when  God  shall  be  pleased  to  call  them.  Vanity 
is  wrote  in  legible  characters  on  every  sublunary 
object,  and  all  below  is  vexation  of  spirit.  This  is  a 
world  of  sorrows  and  miseries.  Sin  has  embittered 
our  best  enjoyments.  We  should  not  be  overfond  of 
our  sorrows.  When  we  go  hence  we  shall  leave 
them  all  behind.  In  the  grave  the  wicked  cease 
from  troubling,  and  the  weary  are  at  rest.  In  heaven 
all  our  tears  will  be  wiped  away,  and  there  will  be 


438 


nothing  to  hurt  or  destroy.  This  is  a  strange  land. 
Heaven  is  our  Father's  house  and  our  own  home. 
At  its  best,  this  world  is  but  a  valley  of  tears  and  a 
place  of  weeping.  In  the  other  we  enter  into  rest 
and  our  joy  is  full.  Why  should  we  prefer  troubles, 
sorrows,  and  difficulties,  to  everlasting  rest  and  com- 
plete joy  ?  True,  death  is  between ;  but  it  will  soon 
be  over,  and  there  is  no  by-road  to  bliss. 

This  subject  might  be  further  improved  by  ear- 
nestly calling  Gospel  hearers  to  examine  themselves. 

We  need  not  ask  you  if  you  have  had  trials,  for 
man  is  born  to  trouble  as  the  sparks  fly  upwards  ;  nor 
if  you  will  have  them  afterward,  as  death  is  before 
you  :  but  we  may  and  should  ask,  how  you  improve 
them.  Do  you  see  God's  hand  in  every  trial,  or  do 
you  not.'^  Do  you  murmur,  or  are  you  resigned  .^^ 
Are  you  humbled,  or  is  your  neck  like  an  iron 
sinew  ? 

But  what  we  have  chiefly  in  our  eye  is  to  ask,  Are 
you  possessed  of  that  proportion  of  strength  spoken 
of  in  the  text  ?  The  following  things  will  perhaps 
enable  you  to  answer  with  some  certainty  and  pre- 
cision. If  you  are,  you  will  see  it  to  be  all  of  grace, 
and  not  of  works,  and  from  the  heart  you  will  say, 
"  Not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy 
name  give  glory  for  thy  mercy's  sake."  If  you  are 
sensible  of  your  own  weakness,  you  will  ardently 
desire  an  increase  of  it :  desiring  this  increase,  you 
will  come  to  God,  as  the  source  of  all  grace  and 
strength — to  Christ,  as  having  it  all  lodged  in  his 
person — to  his  cross,  as  what  alone  procures  it — to 
the  promises,  as  at  once  the  security  and  vehicle  of 


439 


conveyance — and  to  the  Holy  Spirit,  who  alone  can 
actually  confer  it :  and  coming  in  this  manner  you 
will  fervently  pray,  "  Lord,  increase  our  faith."  Once 
more,  if  you  are  possessed  of  that  strength,  the  power 
of  sin  will  be  broken  and  declining.  As  the  house 
of  David  grows  stronger,  the  opposing  interest  waxes 
weaker ;  and  you  will  be  learning  to  die  to  sin  daily. 
Time  was  when  you  were  driven  before  corruption 
as  chaff  before  the  wind ;  but  now  you  make  at  least 
some  stand. 

Deeply  concerned,  a  certain  believer  objects,  and 
says  with  tears,  "  My  corruptions  are  so  strong,  and 
I  feel  them  working  in  such  a  vigorous  manner,  that 
if  this  be  an  evidence  of  that  proportion  of  strength, 
I  fear  I  am  still  without  it."  To  this  we  may  answer, 
though  you  feel  corruptions  within  strong  and  lively, 
and  though  you  cannot  say  you  have  conquered 
them ;  yet  if  you  hate  and  oppose  them,  you  are  pos- 
sessed of  this  strength :  one  cannot  begin  the  Chris- 
tian warfare  without  some  measure  of  that  Divine 
strength  which  will  make  them  more  than  conquerors 
at  last.  Still  the  believer  objects,  "  I  have  so  little 
strength  to  oppose  the  body  of  sin,  and  in  combating 
my  spiritual  enemies,  I  am  so  often  repulsed,  and  at 
the  best  gain  so  little  ground,  that  I  am  afraid  I  have 
not  the  strength  spoken  of  in  the  text."  To  this  we 
would  say,  if  you  have  a  love  to  it,  a  desire  for  it ;  if 
the  thought  of  wanting  it  pains  you  at  the  heart, 
and  makes  you  cry  fervently  to  God  for  it,  you  are 
not  an  entire  stranger  to  it.  People  never  ardently 
seek  that  of  which  they  are  totally  ignorant ;  and  the 
living,  and  not  the  dead,  are  pained  at  the  heart. 


440 


Another  still  objects,  and  says,  "  Some  how  or 
another  with  great  difficulty,  greater  than  I  can  tell, 
I  continue  unto  this  day;  but  really  I  do  not  think  I 
can  endure  any  longer."  The  best  answer  to  this 
objection  is  to  sum  up  the  amount  of  it,  and  it  is  as 
follows ;  A  gracious  and  good  Lord  has  supported 
me  for  these  twenty,  thirty,  or  forty  years  ;  but  I  think 
I  can  be  supported  no  longer :  during  that  time  I  was 
very  weak ;  but  still  I  continued :  now  it  is  all  over.  I 
would  ask  you.  Can  an  almighty  God  do  no  more  at  all } 

Before  concluding  this  discourse,  we  would  offer 
some  directions  to  saints  who  either  are  under  trials 
now  or  have  reason  to  expect  them.  Be  well  estab- 
lished in  the  truth  of  this  and  such  texts,  where  God 
promises  to  give  strength  in  proportion  to  every  trial. 
Having  God's  testimony,  let  neither  sin  nor  Satan 
weaken  your  faith.  On  God's  promises  you  may 
stand  as  on  an  impregnable  rock.  When  your  trials 
abound,  compare  them  with  the  glory  that  shall  be 
revealed,  and  which  in  a  little  you  shall  fully  pos- 
sess ;  trials  are  short,  and  future  happiness  is  without 
end.  Think  much  on  the  great  influence  which  pre- 
sent tribulations  have  on  the  future  crown.  They 
work  a  far  more  exceeding  and  eternal  weight  of 
glory.  Rest  will  always  be  found  sweet  after  great 
hardships  and  severe  labour.  Be  much  in  prayer, 
and  try  to  possess  your  souls  in  patience.  Never 
forget  that  when  you  are  toiling  and  suffering  on 
earth,  Christ  is  interceding  in  heaven.  Your  trials 
in  a  little  will  all  be  over,  and  then  you  shall  remem- 
ber all  the  way  the  Lord  hath  led  you,  with  joy  and 
satisfaction. 


441 


We  shall  now  address  sinners.  Whatever  may 
be  your  situation,  while  out  of  Christ  you  are  truly 
miserable,  and  objects  of  pity.  Though  you  should 
have  health  and  plenty,  and  all  the  happiness  that 
this  world  can  afford ;  there  is  a  canker  that  lies 
at  the  root  of  all  your  enjoyments  that  makes  you 
dissatisfied,  restless,  and  impatient.  There  neither  is 
nor  can  be  peace  to  the  wicked.  You  are  cursed  in 
your  basket  and  store.  The  saint,  oppressed  and 
loaded  with  trials,  is  a  happy  person,  compared  with 
you.  If  on  the  other  hand  you  have  trials,  you  have 
no  strength  to  bear  them.  The  curse  will  weigh  you 
down,  and  your  own  conscience  will  torment  you.  If 
it  is  difficult  to  bear  your  present  troubles,  how  "  can 
your  heart  endure  or  hands  be  strong  in  the  day 
when  the  Lord  shall  deal  with  you  ?''''  You  ought  to 
think  much  about  the  torments  of  hell,  and  be  warned 
to  fly  from  the  wrath  to  come.  Be  persuaded  to 
come  to  Christ.  He  invites  you.  He  requires  no 
previous  qualification.  He  came  to  save  the  chief  of 
sinners,  and  he  beseeches  such  to  be  reconciled. 
Coming  to  him,  all  the  grace  and  strength  which  God 
promises,  and  the  saints  possess,  will  be  yours.  They 
are  yours  in  the  offer.  Faith  will  put  you  in  actual 
possession.  Improving  Christ  you  will  sing  at  last 
with  the  believer,  "  My  flesh  and  my  heart  faileth : 
but  God  is  the  strength  of  my  heart,  and  my  portion 
for  ever."  But  if  you  will  not  come  to  Christ,  your 
present  sufferings,  however  great,  will  be  only  the 
beginning  of  sorrows,  "  for  lo,  they  that  are  far  from 
God  shall  perish." 

S6 


SERMON  XX. 


2  TIMOTHY  I.  12. 


.For  the  which  cause  I  also  suffer  these  things  ;  nevertheless 
I  am  not  ashamed :  for  I  know  whom  I  have  believed, 
and  I  am  persuaded  that  he  is  able  to  keep  that  which  I 
have  committed  unto  him  against  that  day, 

IT  is  appointed  for  all  men  once  to  die,  and  after 
death,  the  judgment.  Death  and  judgment  are  awful 
in  themselves,  and  of  the  last  importance  to  every 
Gospel  hearer.  Death  is  the  king  of  terrors.  It  will 
be  dreadful  beyond  expression  to  all  who  shall  feel 
its  sting.  Thrice  happy  they  who  can,  on  good 
grounds,  triumph  in  views  of  it !  Christ  has  con- 
quered all  our  foes,  and  death  among  the  rest. 
However  powerful  in  itself,  he  has  disarmed  it  to  the 
believer.  Notliing  but  an  acquaintance  with  and 
interest  in  Christ  can  fortify  the  mind  against  the 
fear  of  death.  If  persons  have  their  interest  in  him 
ascertained,  instead  of  shrinking,  they  may  desire 
death  as  the  end  of  their  miseries,  an  inlet  to  com- 
plete happiness,  and  chiefly  as  it  introduces  them 
into  the  presence  of  Christ,  to  go  no  more  out.  A 
desire  to  depart  and  be  with  Christ  was  Uie  apostle's 


444 


habitual  temper  of  mind.  He  was  now  ready  to  be 
offered  up,  and  the  time  of  his  departure  was  at 
hand.  Death  in  its  most  formidable  aspect  was  be- 
fore him ;  but  instead  of  cowardice  and  fear,  he  dis- 
played the  greatest  fortitude.  In  the  text  we  have 
an  account  of  what  supported  him ;  he  knew  whom 
he  had  believed,  and  was  persuaded  that  he  was 
able  to  keep  what  he  had  committed  to  him. 

The  happiness  the  Redeemer  had  already  be- 
stowed on  him,  and  the  crown  of  righteousness  which 
he  was  certain  was  reserved  for  him  in  heaven,  not 
only  reconciled  his  mind  to  ignominy  and  death,  but 
made  him  glory  in  tribulation.  The  same  causes 
will  produce  the  same  effects.  Christians,  possessed 
of  like  precious  faith,  animated  by  the  same  hope, 
and  certain  about  their  calling  and  election,  will,  for 
the  joy  set  before  them,  endure  the  cross,  despising 
the  shame.  With  Paul,  they  will  triumph  over  death, 
and  enter  its  dark  isle  with  confidence  and  praise. 
If  called  to  suffer  in  their  Master's  cause,  they  will 
not  only  be  supported,  but  comforted,  and  enabled 
to  rejoice  under  the  severest  tortures,  and  in  the 
midst  of  the  flames,  knowing  whom  they  have  believed. 

This  is  reckoned  the  last  epistle  Paul  wrote.  In 
it  he  warns  Timothy,  and  every  follower  of  Christ, 
of  the  dangers  and  hardships  to  which  a  pubhc  and 
avowed  profession  of  the  Gospel  would  expose  them. 
It  would  render  them  the  mark  of  public  scorn  and 
malice,  expose  them  to  reproach  and  contumely, 
make  them  the  offscouring  of  all  things,  and  perhaps 
subject  them  to  stripes,  imprisonment,  and  death. 
The  apostle  encourages  to  steadlastaess  from  his  own 


445 


example.  He  sets  before  them  the  tender  care  of 
the  Redeemer  about  him  in  all  his  afflictions.  He 
assures  them  that,  even  when  all  men  forsook  him, 
the  Lord  stood  by  him.  He  tells  them  that  Christ 
would  be  equally  tender  of  all  his  people  to  the  end. 
He  assures  them  that  under  all  their  sufferings  Christ 
would  support  and  comfort  them  by  his  gracious  pre- 
sence, and  at  last  receive  them  to  himself  Whatever 
their  outward  man  might  suffer,  he  would  take  care 
of  what  they  had  committed  to  him  against  that 
day. 

This  text  would  admit  of  a  diffusive  method,  and  a 
large  discussion.  We  only  propose  to  offer  some 
observations  to  illustrate  these  precious  words,  and 
then  subjoin  some  application.  The  following  obser- 
vations may  be  offered. 

1.  Faith  in  all  its  actings  ultimately  eyes  a  Person. 
It  fixes  upon  the  Redeemer.  The  apostle  says,  I 
know  whom  I  have  believed.  Faith  may  differ  in 
degrees  of  strength  and  activity  in  different  persons ; 
but  never  in  its  nature.  The  primary  object  of  faith 
is  the  Divine  testimony.  It  believes  what  God  has 
spoken,  and,  taken  in  a  large  sense,  includes  an 
assent  to  the  precepts  and  threatenings.  But  as 
these,  strictly  speaking,  do  not  belong  to  the  Gospel, 
the  glad  tidings  of  pure  revelation,  faith  chiefly 
assents  to  the  promises  and  the  glorious  doctrines 
which  explain  them.  Possessed  of  faith,  the  soul 
considers  the  promises  as  addressed  to  sinners  with- 
out exception,  and  to  itself  in  particular.  As  they 
have  the  nature  of  an  offer,  faith  assents  to  their 


446 


veracity,  desires  the  good  in  them,  and  is  inclined  to 
receive  the  benefit. 

As  promises  must  be  made  by  some  person ;  faith 
eyes  God  as  making  the  promises  of  salvation.  As 
the  Gospel  knows  nothing  of  God  out  of  Christ;  faith 
never  goes  beyond  the  Gospel  for  its  information, 
and  therefore  always  views  him  only  as  in  Christ.  As 
God  deals  with  sinners  only  in  Christ,  faith  never 
deals  with  God  but  in  him.  It  embraces  him  as  the 
one  Mediator.  It  sees  all  the  promises  originally 
made  to  him,  and  ratified  by  his  blood.  It  perceives 
him  able  and  willing  to  accomplish  them  all,  and 
accordingly  receives  and  rests  upon  him. 

2.  No  sooner  does  faith  discover  Christ,  than  it 
commits  to  him  great  and  important  concerns,  assured 
that  he,  and  no  other,  can  be  trusted.  Faith  never 
sees  Christ  and  continues  inactive.  Paul  got  a  saving 
sight  of  Jesus  of  Nazareth,  and  committed  his  soul 
to  him.  It  is  in  the  light  of  faith  that  men  discover 
the  importance  of  eternal  concerns.  It  looks  at  the 
things  that  are  unseen,  opens  up  eternity,  and  the 
different  abodes  in  the  other  world.  Believing  the 
Lord's  word,  the  person  sees  that  he  is  under  the 
curse,  deserves  hell,  and  that,  unless  powerfully  de- 
livered, there  he  must  land.  He  now  discovers  the 
vanity  of  every  thing  else  if  the  soul  be  lost.  He 
sees  that  it  is  on  the  brink  of  destruction,  and  that 
instead  of  losing  time  he  has  need  to  fly  for  refuge. 
By  faith  he  is  persuaded  too  that  unless  Christ  inter- 
pose and  save  the  soul  he  is  in  a  desperate  situation. 
God  is  angry,  Satan  rages,  he  can  do  nothing  for 


447 


himself,  and  vain  is  the  help  of  all  the  creatures.  He 
can  do  nothing  to  remove  God's  wrath,  or  procure 
his  favour.  All  refuge  failing,  faith  solemnly  com- 
mits the  soul  as  the  person's  chief  concern  into  the 
hands  of  the  Lord  Jesus.  It  never  did  or  can  do  less. 
Without  doing  this  it  would  not  be  faith.  It  may  do 
it  in  a  more  vigorous  manner  after  being  long  exer- 
cised :  but  still  it  does  it.  The  first  and  the  last 
words  of  faith  are  the  same.  In  every  period  it  uni- 
formly says.  Receive  my  spirit,  or  Into  thine  hand  I 
commit  my  soul.  It  may  change  its  accent  or  tone; 
but  it  never  changes  its  language.  The  manner  in 
which  it  commits  the  soul  to  Christ  is  worthy  of  no- 
tice. It  looks  around.  Considering  the  person's 
condition  and  danger,  it  commits  from  necessity  ;  and 
considering  Christ's  ability  and  willingness,  from 
propriety.  Viewing  his  death  and  atonement,  his 
loving  heart,  and  his  arms  of  mercy  stretched  out, 
faith  is  persuaded  that  nothing  can  be  more  proper 
for  a  perishing  soul  than  to  put  herself  into  the  hands 
of  a  merciful  Saviour.  It  is  done.  Impressed  with 
this  necessity  and  propriety,  the  sinner  commits  him- 
self with  vast  satisfaction  and  pleasure.  He  has  a 
ravishing  joy  corresponding  to  what  the  weary  and 
heavy  laden  experience  when  they  get  rid  of  their 
burdens,  or  the  man-slayer  when  he  entered  the  city 
of  refuge.  Having  entrusted  the  soul  in  the  hands 
of  the  Redeemer,  the  believer  views  his  own  action 
with  jealous  eye,  not  grudging  what  he  has  done,  but 
deeply  concerned  to  know  that  he  has  done  it  in  a 
right  manner.  Having  once  done  it,  and  having  set 
his  foot  on  firm  ground,  he  resolves  in  all   time 


448 


coming  to  attempt  the  same  exercise,  and  avoid  the 
contrary  as  death  and  destruction. 

3.  In  committing  these  important  concerns  into  the 
hands  of  the  Redeemer,  faith  has  chiefly  in  its  eye 
the  day  of  death  and  of  judgment.  Paul  committed 
his  soul  against  that  day.  Eternity  has  the  grand  and 
leading  influence  on  religion.  The  one  prospers  in 
proportion  as  we  are  impressed  with  the  other. 
While  thoughtless  and  unconcerned  about  eternity, 
we  will  always  be  indifferent  about  Christ.  It  is  no 
wonder  that  the  last  day  makes  such  impression 
upon  the  awakened  soul  as  to  engross  the  attention, 
and  make  it  be  spoken  of  with  eminence  and  empha- 
sis. It  is  the  day  when  the  plans  of  Providence,  and 
the  schemes  of  creatures,  will  all  be  finished.  It  will 
never  be  succeeded  by  another.  In  the  transactions 
of  that  day  every  rational  creature  is  deeply  con- 
cerned. His  condition  will  be  solemnly  and  irre- 
versibly decided  for  eternity.  The  day  of  death  is 
of  equal  importance  with  that  day.  At  death  the 
state  is  decided.  Then  the  soul  appears  before  the 
Judge,  and  receives  sentence.  It  will  be  recognized 
at  the  last  day.  It  is  this  consideration  which  makes 
death  so  important.  When  it  approaches,  faith 
rouses  itself,  collects  all  its  vigour,  and  loudly  cries 
for  mercy.  With  remarkable  ardour  it  repeats  its 
language,  "  Receive  my  soul."  Why  all  these  vehe- 
ment exertions  }  The  day  which  it  always  had  in 
view  is  now  at  hand,  and  the  prize  will  be  gained, 
or  lost  for  eternity ! 

That  faith  has  this  day  in  its  eye  is  evident  from 
its  exercise?  respecting  otliers.     The  best  thing  Paul 


449 


could  do  for  another  was  to  seek  that  he  might  find 
mercy  in  that  day.  Remarkable  is  that  prayer  in 
behalf  of  Onesiphorus,  "  The  Lord  grant  unto  him 
that  he  may  find  mercy  of  the  Lord  in  that  day." 
Mercy  then  is  crowning,  and  all  who  receive  it  are 
everlastingly  and  infinitely  happy.  That  faith  has 
that  day  in  its  eye  is  also  evident  from  the  exercise 
of  believers  about  themselves.  At  conversion,  being 
fully  persuaded  that  they  must  be  judged  by  God, 
and  sensible  that  they  cannot  stand  on  any  thing  of 
their  own ;  they  put  their  souls  into  Christ's  hands  as 
a  depositum  and  trust  to  be  kept  by  him  against  that 
day,  presented  by  him  in  that  decisive  period,  and 
be  kept  under  his  immediate  care  during  the  final 
judgment.  Christ  receives  the  trust,  and  gives  the 
highest  evidence  at  last  that  he  was  worthy  of  it. 
Well  may  he  address  the  believer  who  put  his  soul 
into  his  hand,  and  say.  There  is  thine  own  with  in- 
terest; I  have  let  no  ill  befall  it,  1  have  neither  lost 
it,  nor  suffered  any  to  pluck  it  out  of  my  hand :  when 
ready  to  go  astray  I  brought  it  back,  and  never  al- 
lowed it  to  wander  within  the  flood-mark  of  Divine 
wrath :  when  cited  before  the  Judge  I  kept  it  in  my 
hand,  and  answered  myself:  now,  enter  into  the  joys 
of  thy  Lord :  heaven  and  all  my  fulness  are  thine ! 
No  doubt  faith  commits  the  soul  for  time.,  and  the 
journey  through  the  wilderness.  The  believer  puts 
himself  into  Christ's  hand  for  duty  and  trial,  difficulty 
and  danger ;  but  still  with  an  eye  to  the  day  of 
death  and  of  judgment.  His  constant  language  is, 
*'  Thou  shalt  guide  me  with  thy  counsel,  and  after- 
ward receive  me  to  glory.    My  flesh  and  my  heart 

57 


450 


faileth  ;  but  God  is  the  strength  of  my  heart,  and  my 
portion  for  ever.  This  God  is  my  God  for  ever  and 
ever :  he  will  be  my  guide  even  unto  death."  The 
apostle  says,  "  If  in  this  life  only  we  have  hope  in 
Christ,  we  are  of  all  men  most  miserable."  We 
might  add,  if  we  committed  our  souls  for  this  life 
only,  however  important  in  itself;  still,  without  an 
eye  to  that  day,  it  would  be  of  little  moment. 

4.  When  faith  commits  these  important  concerns 
to  Christ  against  that  day,  it  always  discovers  him  as 
unspeakably  worthy  of  being  trusted,  and  is  per- 
suaded that  he  cannot  be  trusted  in  vain.  The  apos- 
tle says,  I  know  whom  I  have  believed,  and  I  am 
persuaded  that  he  is  able  to  keep  that  which  I  have 
committed  unto  him.  It  is  this  discovery  that  makes 
the  believer  deposit  his  soul  in  the  hands  of  the  Re- 
deemer with  confidence  and  ease.  Every  thing 
about  this  transaction  is  too  weighty  and  important 
to  be  committed  to  any,  unless  he  is  an  object  worthy 
of  the  highest  trust.  The  believer  trusts  him  with 
the  soul^  his  better  part.  He  employs  him  about  the 
most  important  work — salvation  from  sin  and  wrath ; 
and  for  a  period  of  no  shorter  duration  than  eternity. 
These  things  are  of  infinite  consequence,  and  plainly 
show  that  the  object  entrusted  must  be  seen  able  to 
manage  such  momentous  concerns. 

Faith  considers  and  credits  the  account  given  of 
Christ  in  the  Scriptures,  where  he  is  pointed  out  as 
worthy  of  the  highest  confidence.  There  he  is  ex- 
pressly called  the  Most  High  God,  and  the  most  in- 
dubitable proofs  of  his  divinity  are  adduced.  He  is 
exhibited  as  God  in  our  nature.     He  became  man 


451 


that  he  might  suffer  in  our  room,  and  have  an  expe* 
rimental  acquaintance  with  our  miseries.  In  his  offi- 
cial character  the  Scriptures  exhibit  him  as  ap- 
pointed and  sealed  by  his  Father,  to  purchase  im- 
mortal souls,  and  heaven  as  their  eternal  inheritance. 
Every  where,  they  declare  that  he  has  done  it  in  his 
death.  Thus  we  read  of  the  redemption  of  the  pur- 
chased possession,  and  that  the  saints  are  redeemed, 
not  with  corruptible  things,  such  as  silver  and  gold, 
but  with  the  precious  blood  of  Christ.  Redemption 
is  always  spoken  of  as  the  fruit  of  his  death,  and  his 
blood  is  expressly  declared  to  be  the  price.  The 
Scriptures  represent  him  as  full  of  grace  and  truth, 
and  exhibit  him  in  the  most  amiable  and  endearing 
relations,  to  induce  sinners  to  entrust  him  with  their 
souls.  They  proclaim  that  he  is  able  to  save  to  the 
uttermost  all  that  come  unto  him.  This  declaration 
must  include  his  willingness.  Without  this,  a  revela- 
tion of  his  ability  could  never  yield  comfort  to  a 
soul  oppressed  with  guilt,  and  would  be  directly  op- 
posite to  the  glad  tidings  of  salvation.  In  the  word 
he  is  expressly  set  before  sinners  as  the  great  ordi- 
nance of  God  for  salvation ;  and  it  is  the  amount  of 
Divine  revelation  to  beseech  them  to  come,  behold 
his  worthiness,  and  commit  their  souls  to  him  for 
salvation.  In  the  very  act  of  entrusting  Christ  with 
the  soul,  faith  has  actual  experience  of  his  being 
worthy.  Comings  believers  find  rest.  In  the  act  of 
stretching  forth  the  withered  hand,  it  is  healed. 
Committing  itself  to  Christ,  the  soul  leans  and  rests 
on  him,  and  the  believer  finds  himself  safe  as  on  a 


452 


rock  or  in  a  garrison;  and  every  renewed  act  of  faith 
increases  this  comfortable  experience. 

5.  When  faith  has  got  a  discovery  of  Christ  as 
worthy  of  trust,  and  has  actually  committed  the  soul 
into  his  hand  ;  though  many  attempts  should  be  made 
to  shake  it,  it  is  not  easily  moved.  After  Paul  had 
employed  Christ  for  salvation,  many  endeavours  were 
used  to  shake  his  confidence ;  but  all  in  vain.  When 
he  wrote  this,  he  was  under  cruel  persecution,  and 
had  the  immediate  prospect  of  a  painful  and  igno- 
minious death.  But  none  of  these  things  moved  him. 
So  it  is  with  believers.  Faith  proceeded  on  good 
and  infallible  grounds  when  it  first  surrendered  the 
soul  to  Christ.  It  ventured  on  the  promise  and  oath 
of  Jehovah.  Acting  in  this  manner  was  the  result  of 
deliberation,  and  produced  solid  satisfaction.  The 
poor  believer  had  tried  many  other  objects,  and 
found  them  inadequate,  and  refuges  of  lies.  Wearied 
out,  he  left  them  all,  as  Lot  the  cursed  city,  devoted 
to  destruction.  Now,  when  harassed  with  tempta- 
tions about  the  unworthiness  of  Christ,  faith  cannot 
but  be  persuaded  that  He  is  infinitely  worthy  of 
being  trusted  as  a  keeper^  who,  being  God,  undertook 
to  be  the  surety  of  sinners,  and  gave  himself  to  be  a 
propitiation. 

Almost  innumerable  are  the  attempts  to  shake  the 
soul  that  has  entrusted  Christ  against  that  day.  Un- 
belief makes  a  constant  business  of  it.  It  insists  upon 
the  improbability  of  God  dying  for  his  creatures, 
and  for  such  a  guilty  wretch  as  the  person's  self  It 
urges  that  we  have  never  seen  him,  that  we  have  no 


453 


€fround  of  confidence  but  a  slender  promise,  and  that, 
considering  our  guilt,  a  bare  word  is  no  sufficient 
ground.  Satan  joins  league  with  unbelief,  and  urges 
a  thousand  things  to  shake  the  soul.  Particularly, 
he  improves  adverse  dispensations  of  Providence  for 
that  purpose,  and  suggests  that,  if  Jesus  would  care 
for  the  soul  against  that  day,  he  would  certainly  keep 
it  in  a  more  comfortable  situation,  and  not  allow  it 
to  be  assailed  by  so  many  troubles.  He  constantly 
insinuates  that,  if  Christ  had  taken  charge  of  the 
believer,  his  corruptions  would  not  be  so  powerful 
and  troublesome.  Besides,  he  oppresses  the  soul 
with  a  flood  of  horrible  suggestions  against  God,  all 
tending  to  point  him  out  as  cruel  and  severe.  The 
world  too  joins  these  enemies,  and  uses  all  its  indus- 
try and  art  to  shake  the  confidence  of  the  saint.  It 
tries  to  allure  him  from  Christ.  Presenting  itself  a 
rival,  it  claims  the  heart.  Borrowing  Satan's  lan- 
guage, it  says.  All  these  things  will  I  give  thee,  if  thou 
wilt  worship  me,  and  not  one  whom  thou  hast  never 
seen.  It  urges  the  most  flattering  promises.  It  con- 
stantly talks  of  its  pleasures  and  profits.  It  repre- 
sents an  anxious  care  about  eternity  as  unnecessary, 
ridiculous,  and  vexation  of  spirit.  If  it  does  not  pre- 
vail by  these  seducing  arts,  it  endeavours  to  terriij 
the  saint.  Such  as  believe  on  Christ,  if  they  continue 
steadfast,  are  reckoned  unworthy  of  life,  and  often 
the  most  formidable  instruments  of  death  are  em- 
ployed, with  all  the  severity  that  hell  can  dictate,  or 
malice  invent,  to  extirpate  them.  Thus  unbelief  en- 
deavours to  arime  us  from  Christ.  Satan  exert» 
himself  to  sedwe  or  terrify  us  from  the  exercise  of 


454 


faith :  and  the  world  takes  every  possible  method 
either  to  prevent  religion  by  ridicule  and  cruel  mock- 
ings,  or  raze  it  to  the  foundation  by  exterminating 
such  as  profess  it.  But  all  in  vain.  Christ  has  ap- 
prehended the  soul,  and  by  faith  it  has  apprehended 
him.  The  saint  is  joined  to  the  Lord,  and  is  one 
spirit.  The  Holy  Ghost  is  the  bond  of  union.  He 
is  the  immediate  agent  who  produces  faith;  and  he 
preserves  it.  He  supports  it  under  trials,  and  in- 
creases it  in  proportion  to  their  severity  and  number. 
Believers  are  kept  by  the  mighty  power  of  God. 
While  the  Lord  supports  and  strengthens  their  faith, 
they  use  every  mean  to  increase  it  themselves. 
They  have  many  arguments  and  considerations  cal- 
culated to  keep  it  firm  and  from  staggering,  and 
especially  according  to  our  text,  that  day,  that  great 
and  important  day,  which  they  had  in  their  eye 
when  they  first  believed,  is  still  before  them. 

6.  Under  all  attempts  to  shape  it,  faith  in  Christ 
strengthens  itself  by  considering  its  object  and  exercise. 
Amidst  Paul's  great  sufferings  and  severe  hardships, 
he  strengthened  himself  by  reviewing  what  he  had 
done,  and  considering  anew  the  glorious  Person  whom 
he  had  trusted.  These  words,  "  I  know  whom  I 
have  believed,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  unto  him,"  evi- 
dently imply  that,  while  he  had  acted  faith  before, 
he  was  just  now  considering  that  great  Person  whom 
he  had  trusted,  and  pondering  on  his  amazing  worth. 
Impressed  with  his  dignity,  and  stupendous  love,  he 
was  persuaded  that  all  he  could  suffer  for  him, 
scarcely  deserved  the  name,  and  that  instead  of  cast- 


455 


ing  away  his  confidence  for  the  severest  persecutions, 
he  could  endure  a  thousand  times  more,  were  it  pos- 
sible, to  testify  his  love  to  the  Redeemer,  and  pro- 
mote his  cause.  The  more  faith  views  and  considers 
Christ,  the  more  hardships  it  will  endure,  and  with 
the  greater  alacrity.  All  the  martyrs  have  adopted 
Paul's  way  of  strengthening  their  faith.  When  reli- 
gion and  cruel  death  have  been  placed  on  the  one 
side,  and  life  at  the  expense  of  recanting  on  the 
other;  faith  takes  another  view  of  Christ,  and  is  en- 
couraged. It  sees  that  these  afflictions  are  light,  and 
but  for  a  moment,  that  Christ  is  able  to  support 
under  them,  and  that  they  work  out  an  exceeding 
and  eternal  weight  of  glory.  It  considers  the  severity 
of  Christ's  sufferings,  and  that  he  suffered  the  just  for 
the  unjust.  Should  the  soul  be  ready  to  shrink  at 
the  sight  of  tortures,  faith  is  animated  by  the  pros- 
pect of  present  support,  and  the  ponderous  crown  of 
glory.  Poor  distressed  persons,  at  the  point  of  ex- 
piring on  beds  of  languishing,  have  tried  to  strengthen 
themselves  in  the  same  manner.  When  God's  waves 
and  billows  passed  over  them,  and  heart  and  flesh 
were  about  to  fail,  through  sharp  distress  and  ex- 
quisite agony,  their  faith  was  like  to  stagger.  In  this 
trying  moment,  they  looked  to  Christ  and  were  light- 
ened. A  believing  view  of  Christ  as  once  dead,  now 
alive,  and  entered  within  the  vail  as  their  forerunner, 
made  them  possess  their  souls  in  patience.  Keeping 
their  eye  upon  him,  they  suffered  with  submission, 
bare  with  cheerfulness,  and  died  with  comfort  and 
triumph.  A  consideration  of  Christ,  as  calculated  to 
strengthen  and  support  the  soul,  is  not  confined  to 


4j6 


these  great  trials  and  last  scenes;  but  is  the  be- 
lievers' usual  way  and  only  resource  in  all  their  prior 
afflictions.  Already  acquainted  with  Jesus  as  in 
straits  a  present  aid,  they  say,  We  will  not  fear,  and 
argue,  "  Why  art  thou  cast  down,  O  my  soul  ?  and 
why  art  thou  disquieted  in  me  ?  hope  thou  in  God : 
for  I  shall  yet  praise  him,  who  is  the  health  of  my 
countenance  and  my  God."  The  eye  of  faith,  the 
oftener  and  longer  it  looks  to  Christ,  discovers  the 
more  of  his  fulness,  and  with  greater  certainty  and 
clearness.  Instead  of  being  hurt  by  taking  a  long 
and  steady  view  of  its  object,  it  is  invigorated,  and 
strengthens  the  soul. 

That  it  may  not  fail,  faith  considers  itself^  as  well 
as  Christ.  Paul,  in  the  prospect  of  death,  took  a 
serious  consideration  of  what  he  had  done  when  he 
committed  his  soul  into  the  hands  of  the  Redeemer 
against  that  day.  The  world  laughs  at  faith.  Paul 
knew  it  to  be  a  very  solemn  and  important  exercise. 
He  found  it  necessary  to  commit  his  soul  to  Christ 
when  going  to  Damascus;  and  he  finds  it  equally 
necessary  now  when  he  is  to  suffer  at  Rome.  Stript 
of  all  his  self-sufficiency,  he  was  convinced  he  could 
not  live  without  Christ.  After  it  pleased  the  Lord  io 
reveal  his  Son  in  his  heart,  the  life  which  he  lived 
was  a  life  of  faith  on  the  Son  of  God.  Christ  lived 
in  him,  and  without  Christ  he  could  not  live.  Love 
to  the  Redeemer  constrained  him  to  every  duty,  and 
sweetened  all  his  trials.  Ravished  with  partial  com- 
munion, and  animated  by  the  hope  of  full  enjoyment, 
nothing  could  separate  him  from  the  love  of  Christ. 
He  could  not  die  without  him.    If  called  to  it,  he  was 


457 

willing  to  die  for  him.  Having  committed  his  soul  to 
Christ  was  his  gloriation  and  boast.  He  was  deter- 
mined never  to  retract.  The  more  frequently  or 
seriously  he  reviewed  the  great  transaction  of  sur- 
rendering his  soul  to  the  Saviour,  he  was  the  better 
satisfied  in  what  he  had  done.  Viewed  in  this  light 
the  text  is  as  if  he  had  said,  "  O  Timothy,  I  have 
suffered  much  for  Christ  and  his  Gospel ;  for  my  faith 
and  a  steady  profession  of  it :  1  must  suffer  much 
more,  unless  I  recant :  I  thought  the  Lord  Jesus  in- 
finitely worthy  of  being  trusted  when  I  first  committed 
my  soul  to  him ;  I  was  persuaded  that  entrusting  him 
with  my  best  concerns  was  most  reasonable  in  itself, 
and  advantageous  to  me : — the  near  approach  of 
death  and  martyrdom  loudly  calls  me  to  review  what 
I  have  done,  and  take  a  narrow  inspection  of  my  ex- 
ercise :  I  am  now  doing  it :  I  would  not  wish  to  de- 
ceive myself,  or  others  :  I  can  have  no  sinister  ends : 
death  with  all  its  outward  terrors  is  before  me:  I 
stand  on  the  brink  of  eternity :  I  am  giving  you  my 
last  letter,  and  dying  counsel :  before,  and  in  the  very 
time  of  writing  it,  I  have  again  considered  the  object 
of  my  faith,  the  exercise  of  it,  and  my  sincerity : — I 
say  on  the  best  grounds,  Christ  is  most  worthy ;  faith 
is  most  reasonable ;  and  with  an  honest  heart  I  have 
committed  my  soul  into  his  hands :  I  heartily  approve 
of  all  I  have  done ;  I  shall  abide  by  it,  and  die ; — 
Timothy,  be  thou  also  faithful  to  the  death,  and  the 
Lord  Jesus  will  give  thee  the  crown  of  life :  exert 
thyself  in  the  Redeemer's  cause  :  be  wise  to  win  souls 
to  Christ:  though  all  men  should  forsake  thee,  the 
Lord  will  not."    This  reconsideration  was  Paul's 

58 


458 


habitual  exercise.  Every  believer  will  follovr  the 
same  course,  especially  in  trials.  It  is  essential  to 
faith,  and  an  eminent  mean  of  promoting  steadfastness, 
and  growth  in  grace. 

7.  We  also  observe,  that  faith  derives  such  strength 
from  Christ  under  present  sufferings  as  encourages  the 
believer  in  views  of  the  greatest /w/wrc  trials.  As  one 
wave  succeeds  another,  so  did  the  apostle's  afflic- 
tions. When  one  billow  passed,  he  scarcely  had 
time  to  breathe  before  he  was  overwhelmed  with 
another.  In  them  all  he  was  supported.  The  ever- 
lasting arms  were  underneath  him.  From  support  in 
one,  he  argued  that  he  would  be  strengthened  under 
the  next.  His  reasoning  was  conclusive.  It  was 
founded  on  the  faithful  promise,  and  infinite  care  of 
the  Redeemer.  Death  was  before  him.  He  was 
firmly  persuaded  that  he  who  had  brought  him 
through  Red  Seas  of  troubles,  would  carry  him  safely 
over  Jordan.  Faith  cannot  act  otherwise.  It  comes 
empty  to  Christ.  It  seeks  and  receives  supply  from 
his  fulness.  It  gives  nothing,  and  takes  all.  While 
it  always  comes  empty  to  the  Redeemer,  it  does  so 
especially  in  trials ;  and  it  never  comes  in  vain. 
The  soul  is  strengthened.  While  experience  of  sup- 
port and  supply  in  every  trial  is  a  proof  of  his  love 
and  care,  his  power  and  faithfulness;  it  encourages 
the  believing  soul  in  the  prospect  of  every  future  af- 
fliction. The  saints  argue,  he  who  has  delivered  will 
dehver.  They  are  trained  to  face  one  enemy  and 
danger  after  another,  till  at  last  they  defy  death  itself 
The  amount  of  their  experience  and  encouragement 
is,  "  I  have  often  been  brought  very  low ;   in  all  my 


459 


straits  I  went  to  Christ :  I  never  went  in  vain :  I  have 
found  him  rich  in  mercy :  I  will  make  application  to 
no  other  quarter :  all  my  expectation  is  from  him ; 
and  I  will  always  apply  to  him  :  he  cannot  be  worse ; 
and  I  must  be  successful :  and  it  is  as  easy  for  an 
omnipotent  arm  and  almighty  grace  to  support  the 
Boul  in  death,  as  in  the  least  trial." 

8.  Already  encouraged  by  rest  and  repose  in  the 
Redeemer,  faith  always  might  rise  to  the  greatest 
assurance  about  acceptance  and  salvation,  and  often 
actually  does  it.  The  apostle  spake  in  the  language 
of  assurance.  His  tone  is  firm,  and  without  hesita- 
tion. He  says,  I  know  whom  I  have  believed,  and 
am  persuaded.  Thousands  have  adopted  the  same 
language  without  self-deception,  or  vain  gloriation. 
There  is  always  the  highest  reason  for  assurance  in 
the  grounds  of  faith  laid  down  in  Scripture.  There 
is  a  grant  of  Christ  to  all,  to  every  individual,  and 
to  the  worst.  The  promise  makes  over  Christ  and  all 
his  fulness  to  them  that  are  afar  off  and  to  them  that 
are  nigh.  It  is  God's  commandment  that  men  believe 
on  the  name  of  his  Son  Jesus  Christ.  He  commands 
men  every  where  to  repent,  and  true  repentance  can 
only  flow  from  faith.  These  are  the  grounds  of  faith. 
Standing  on  these,  faith  may  speak  with  assurance 
and  confidence.  But  the  man  who  has  already  com- 
mitted his  soul  to  Christ,  enjoys  rest  and  peace  from 
being  so  comfortably  and  safely  lodged.  This  re- 
pose is  both  refi'eshing  and  encouraging.  At  anchor 
within  the  vail,  faith  weathers  every  storm.  Inured 
to  so  many,  and  having  seen  the  waves,  times  innu- 
merable, dash  and  beat  to  no  purpose,  he  is  firmly 


460 


persuaded  that  the  greatest  hurricane  cannot  hurt 
him,  and  that  when  floods  of  great  waters  swell  up 
to  the  brim,  thej  shall  not  overwhelm  his  soul,  nor 
come  near  to  him.  United  to  Christ,  he  makes  his 
boast  in  God.  Though  thousands  should  rise  up 
against  him,  he  will  not  be  afraid.  Assurance  that 
Christ  is  mine  in  particular,  his  righteousness  mine 
for  all  the  purposes  of  salvation,  and  that  through 
the  grace  of  the  Lord  Jesus  I  shall  be  saved,  is  essen- 
tial to  faith.  Nothing  short  of  this  particular  appro- 
priation would  answer  to  the  home  charge  of  the 
law,  the  particular  accusations  of  conscience,  or  the 
pressing  calls  of  the  Gospel.  But  a  person  may  have 
an  appropriating  faith  who  can  scarcely  adopt  Paul's 
triumphant  language  in  the  text.  But  faith  and  ex- 
perience shall  increase.  They  shall  know  who  fol- 
low on  to  know.  When,  like  the  apostle,  believers 
have  been  supported  under  many  troubles,  and  had 
ample  experience  that  Christ  answers  to  his  precious 
characters  in  the  word,  their  confidence  and  as- 
surance will  increase.  Like  a  tree  whose  roots  fasten 
and  spread  the  more  the  wind  and  storms  appear  to 
pluck  it  up,  their  faith  will  gradually  rise  into  solid 
assurances  and  confidence,  till  at  last  it  says,  with 
firmness,  "  My  beloved  is  mine  and  I  am  his, — the  life 
which  1  now  live  in  the  flesh,  I  live  by  the  faith  of 
the  Son  of  God,  who  loved  me,  and  gave  himself  for 
irip. — I  am  in  a  strait  betwixt  two,  having  a  desire  to 
depart,  and  to  be  with  Christ,  which  is  far  better, — to 
me  to  live  is  Christ,  and  to  die  is  gain, — I  am  per- 
suaded, that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor 


461 


things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  me  from  the  love 
of  God,  which  is  in  Christ  Jesus  our  Lord ;"  or,  as 
in  the  text,  "  I  know  whom  I  have  believed,  and  I 
am  persuaded  that  he  is  able  to  keep  that  which  I 
have  committed  unto  him  against  that  day." 

Such  as  are  suitably  impressed  with  death  and 
eternity,  on  hearing  these  things,  cannot  be  altoge- 
ther unconcerned.  They  must  instantly  pronounce 
them  happy  who  can  adopt  the  apostle's  language, 
and  ardently  desire  they  could  do  it  themselves. 
They  are  persuaded  that  no  trial  can  be  too  heavy 
for  such  as  know  whom  they  have  believed,  and  that 
they  may  meet  death  itself  as  a  weak  and  impotent 
foe,  and  triumph  over  it  as  disarmed  and  unstinged. 
They  justly  conclude  that  such  as  are  certain  of  their 
interest  in  Christ  may  rejoice  evermore.  As  for  them- 
selves, they  are  often  disconsolate  and  dejected. 
They  know  nothing  of  that  unspeakable  and  glorious 
joy  which  flows  from  believing.  They  desire  to  be 
interested  in  Christ,  but  cannot  declare  that  they  are 
so.  They  are  well  acquainted  with  doubts  and  fears, 
but  scarcely  feel  the  principle  of  faith.  Death  and 
judgment  impress  their  minds,  and  they  can  hardly 
think  of  them  without  terror.  Gladly  would  they 
commit  their  souls  into  Christ's  hands.  They  have 
often  tried  it ;  but  are  afraid  they  have  not  done  it 
in  a  right  manner,  because  they  are  still  dejected 
and  without  comfort.  They  have  often  examined 
their  own  hearts.  They  find  abundance  of  sin,  but 
little  else.  If  they  had  it,  they  would  this  moment 
give  a  world  to  be  certain  of  their  interest  in  Christ. 


462 


and  able  on  good  grounds  to  say  with  the  apostle,  1 
know  whom  I  have  believed,  &c.  Gladly  would  we 
dispel  the  darkness,  and  dissipate  the  clouds  so  dis- 
tressing to  the  disconsolate  mind.  With  joy  would 
we  irradiate  their  hearts,  and  persuade  them  that 
they  have  believed.  The  Holy  Ghost  alone  can  en- 
lighten the  mind,  and  comfort  the  heart.  His  word 
is  power.  He  is  the  comforter.  He  bears  witness 
with  our  spirits  that  we  have  believed.  He  works 
by  means.  Perhaps  he  may  bless  what  follows  to 
some,  and  persuade  them  that  on  good  grounds  they 
may  adopt  the  language  in  the  text. 

The  man  who  would  comfortably  adopt  the  lan- 
guage in  the  text  must  be 

Much  versant  in  the  Scriptures.  They  testify  of 
Christ  and  eternal  life.  They  unfold  the  method  of 
grace  and  salvation.  They  discover  and  exhibit  the 
object  of  faith.  They  reveal  the  warrant  which  sin- 
ners have  to  believe.  They  are  the  great  means  of 
beginning  and  increasing  faith.  "  They  are  written 
that  ye  might  believe  that  Jesus  is  the  Christ,  the 
Son  of  God,  and  that  believing  ye  might  have  life 
through  his  name.  By  the  word  sinners  are  begot- 
ten again  unto  a  Hvely  hope."  Without  an  acquaint- 
ance with  the  word,  we  can  never  know  if  our  faith 
be  genuine.  None  who  neglect  or  despise  the  Scrip- 
ture, can  with  the  least  propriety  say,  they  know 
whom  they  have  believed. 

He  must  be  a  careful  observer  of  his  own  heart, 
and  in  some  good  measure  acquainted  with  it.  Paul 
searched  carefully  and  narrowly  into  his.  Without 
this  it  is  impossible  to  know  what  passes  in  it.   When 


463 


implanted  in  the  soul,  grace  can  neither  be  observed 
nor  maintained  without  much  care  and  pains. 
There  is  such  a  mass  of  corruption,  such  a  powerful 
principle  of  unbelief  and  legality,  as  tend  to  keep 
faith  out  of  view.  Satan's  temptations,  like  thick 
clouds,  so  darken  the  mind  as  to  render  it  unfit  for 
observing  the  workings  of  faith.  The  great  duty  of 
self-examination  is  necessary.  Without  this  we  can 
scarcely  expect  to  know  ourselves  aright.  Paul  fre- 
quently enjoined  it,  and  diligently  practised  it.  Most 
memorable  is  his  exhortation  to  the  Corinthians, 
*'  Examine  yourselves,  whether  ye  be  in  the  faith ; 
prove  your  own  selves  :  know  ye  not  your  own  selves, 
how  that  Jesus  Christ  is  in  you,  except  ye  be  repro- 
bates.'*" Peter  urged  the  same  duty,  "Wherefore 
the  rather,  brethren,  give  diligence  to  make  your 
calling  and  election  sure :"  and  points  out  the  happy 
eflfects  of  it,  "  for  if  ye  do  these  things,  ye  shall  never 
fall ;  for  so  an  entrance  shall  be  ministered  unto  you 
abundantly  into  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ."  We  cannot  expect  the 
end  without  using  the  means.  If  we  would  have  the 
apostle's  attainments,  we  should  walk  in  his  steps. 
Our  duty  and  interest,  our  peace  and  consolation, 
loudly  call  us  to  strict  examination  of  our  own  hearts. 
Habitually  neglecting  this  duty,  no  one  has  present 
evidence  that  he  has  committed  his  soul  to  Christ, 
and  cannot  appropriate  the  words  of  the  text. 

He  must  be  acquainted  with  Christ.  His  know- 
ledge of  the  Redeemer  must  be  in  the  light  of  the 
Scriptures.  He  must  have  an  inward  revelation  of 
him,  as  well  as  an  outward.  He  must  be  acquainted 
with  him  in  the  light  of  the  Holy  Ghost.    No  man  can 


464 


call  Jesus  Lord  but  by  the  Spirit,  or  see  him  worthy 
of  being  entrusted  with  the  soul.  However  much 
Gospel  hearers  have  heard  of  Christ,  when  the  Spirit 
makes  a  discovery  of  him,  it  will  be  new  and  asto- 
nishing, inviting  and  refreshing.  Then  they  may  say 
with  Job,  "  I  have  heard  of  thee  by  the  hearing  of 
the  ear ;  but  now  mine  eye  seeth  thee."  They  will 
be  sensible  that  flesh  and  blood  could  not  reveal  the 
Redeemer.  Their  acquaintance  must  be  experimental. 
All  who  have  resigned  their  souls  unto  Christ,  have 
deep  experience  that  they  need  him,  and  that  he  is 
suited  to  their  condition ;  that  they  are  weaned  from 
every  other  refuge,  and  ardently  desire  him.  If  they 
are  believers  of  any  standing,  they  will  have  some 
experience  that  he  answers  to  the  gracious  charac- 
ters of  the  Priest  and  Prophet  of  his  church,  and  the 
King  and  Keeper  of  his  people. 

He  must  presently  believe.  No  man  can  know  in 
Avhom  he  has  believed,  and  be  persuaded  that  Christ 
was  worthy  of  former  trust,  without  seeing  him  de- 
serving present  trust.  He  who  has  formerly  resigned 
his  soul  to  Christ  will  see  present  faith  to  be  his  highest 
interest,  as  well  as  duty.  Former  faith  lodged  the 
soul  in  the  Saviour's  hands,  and  present  believing 
recognizes  the  former  deed,  and,  if  we  might  use  the 
phrase,  keeps  it  there. 

He  must  have  great  gratitude.  The  man  who 
gives  his  perishing  soul  to  be  kept  and  saved  by  the 
Redeemer,  must  be  thankful  that  he  receives  it. 
Faith  never  speaks  of  Christ  but  in  the  language  of 
gratitude.  It  receives  him  as  God's  unspeakable  gift, 
and  stirs  up  all  that  is  within  the  soul  to  bless  the 
great  Giver.    Praise  is  the  chief  exercise  of  heaven, 


465 


and  will  be  attempted  here  by  all  who  know  whom 
they  have  believed.  The  song  above  is,  "  Unto  him 
that  loved  us,  and  washed  us  from  our  sins  in  his 
own  blood,  and  hath  made  us  kings  and  priests  unto 
God  and  his  Father;  to  him  be  glory  and  dominion 
for  ever  and  ever :"  and  it  should  be  begun  below. 
There,  they  are  in  full  possession.  Herey  saints  of  the 
apostle's  attainments  have  absolute  certainty  of  com- 
plete salvation. 

Believers,  you  have  resigned  your  souls  to  Christ. 
He  has  received  them.  He  will  be  faithful  to  his 
trust.  The  Lord  is  honoured.  You  are  happy. 
Your  enemies  are  foiled,  and  salvation  is  sure.  Re- 
joice in  the  Lord.  Again  I  say  rejoice.  You  will 
never  find  the  Redeemer's  kindness  decrease.  The 
creatures  are  fickle.  You  can  never  be  certain  of 
finding  them  as  you  left  them.  You  will  always  find 
him  full  of  grace  and  truth.  He  is  immutable,  and 
rests  in  his  love.  He  says  (and  you  should  believe 
it)  "  with  everlasting  kindness  will  I  have  mercy  on 
you :  the  mountains  shall  depart,  and  the  hills  be 
removed,  but  my  kindness  shall  not  depart  from  you." 
His  gifts  and  callings  are  without  repentance.  If  he 
frowns,  it  is  because  he  loves  you.  All  things  shall 
work  together  for  your  good.  Never  distrust  him. 
Rely  on  his  word.  Faithful  is  he  that  has  promised. 
He  has  given  grace,  and  he  will  give  glory.  You 
should  do  something  for  him,  who  has  done  so  much 
for  you.  Walk  worthy  of  him.  Submit  to  his  will. 
Put  no  harsh  constructions  on  his  conduct.  Prize 
his  ordinances.  Press  after  communion  with  him. 
Commend  him  to  others.     Pray  without  ceasing  for 

.10 


466 


tlie  prosperity  ol  his  interest.  Give  him  no  rest  till 
he  make  Jerusalem  a  praise  in  the  earth.  Be  strong 
in  faith.  Trust  him  in  views  of  every  trial,  and  death 
itself.  Comfort  yourselves  with  those  words,  we 
shall  be  ever  with  the  Lord ;  for  he  is  able  to  keep 
that  which  we  have  committed  to  him. 

And  what  are  you  to  do  with  your  souls,  O  sinners ! 
The  Redeemer  has  sought  them,  and  you  have  re- 
fused. He  beseeches  you  now  to  be  reconciled. 
He  stands  and  knocks,  seeking  access  to  your  hearts. 
Will  you  always  oppose  his  gracious  design  ?  Will 
you  always  destroy  yourselves  ?  What  will  you  do 
in  the  hour  of  death .''  How  can  you  dwell  with 
everlasting  burnings !  Satan  now  lulls  you  asleep. 
Continuing  in  your  sins,  he  will  eternally  upbraid 
and  torment  you.  For  the  Lord's  sake  believe. 
Commend  your  souls  to  Christ  without  delay. 
Take  the  relief  the  Gospel  offers.  Cast  yourselves 
at  the  Saviour's  feet,  and  cry  for  mercy.  Do  not 
delay  till  you  are  better  prepared.  Come  as  you 
are.  However  great  your  sins  may  be,  he  will  blot 
them  out  as  a  thick  cloud.  If  you  still  refuse,  there 
will  be  a  melancholy  and  irremediable  difference 
between  you,  and  such  as  have  resigned  their  souls 
to  Christ  in  the  important  and  critical  hour  of  death. 
You  will  have  nothing  but  a  certain  fearful  looking 
for  of  judgment,  and  fiery  indignation.  The?/  will 
gently  fall  asleep  in  Jesus,  and  enter  into  endless 
rest.  Therefore  mark,  and  timeously  imitate  the 
perfect  man,  and  behold  the  upright,  for  the  end  of 
that  man  is  peace ;  but  the  transgressors  shall  he 
destroyed  together.     Sinners,  think  on  that  day  ! 


SERMON  XXr. 


ZECHARIAH  IV.  6. 


'rhi$  is  Ihc  word  of  the  Lord  unto  Zerubbabel^  saying, 
JVot  by  might,  nor  by  power,  but  by  my  Spirit,  saith 
the  Lord  of  hosts. 

X  HE  Jews  were  at  this  time  building  the  second 
temple.  The  work  met  with  great  opposition ;  but 
the  builders  were  indefatigable.  Constrained  by 
love,  they  submitted  to  the  greatest  hardships  with 
alacrity,  and  their  diligence  was  invincible.  The 
Lord  encouraged  them.  He  commissioned  this  and 
another  prophet  to  speak  a  word  in  season.  They 
assured  the  builders,  in  the  name  of  the  Lord,  that 
the  work  should  be  finished,  and  that  the  Messiah 
would  dignify  the  temple  with  his  own  personal 
presence.  Living  nearer  the  rising  of  the  Sun  of 
Righteousness,  they  prophesied  about  him  with  in- 
creasing perspicuity.  Haggai  designed  him  the  Glory 
of  the  latter  house.  Zechariah  pointed  him  out  as  the 
Branch  ever  green,  and  flourishing — able  to  build  his 
temple,  and  defend  all  who  would  come  under  his 
shadow.  This  prophet  had  different  visions.  Some 
were  directed  to  Joshua,  and  this  to  Zerubbabel. 
The  great  design  of  it  is,  to  assure  the  prophet,  and 


46a 


by  him  the  people,  that  the  good  work  should  pros- 
per, and  by  the  special  care  of  Providence,  and  the 
immediate  influence  of  Divine  grace,  be  brought  to 
an  happy  issue. 

The  building  of  the  second  temple  is  an  emblem 
of  the  great  work  which  will  be  carried  on  in  the 
church  to  the  end  of  time.  Christ's  spiritual  temple 
will  meet  with  great  opposition.  All  the  deceit  and 
violence  which  Satan  and  his  agents  can  exert,  will 
be  employed  against  it.  Whoever  may  be  for  Christ, 
the  many  and  the  mighty  will  be  against  him.  But 
the  work  shall  prosper.  Though  those  employed  in 
it  may  be  small  and  despised,  the  Lord  stands  by 
them.  They  are  workers  together  with  God,  and 
must  be  successful.  He  can  nip  the  designs  of  ene- 
mies in  the  bud,  or  blast  them  when  fully  blown. 
His  hand  is  invisible,  but  almighty  and  energetic. 

The  design  of  the  text  is  to  inspire  Zerubbabel 
with  courage.  If  he  was  destitute  of  external  might 
and  power,  the  prophet  assures  him  of  unseen  aid, 
and  solaces  his  heart  by  the  promise  of  the  Spirit. 
This  encouragement  is  equally  applicable  to  all  who 
would,  at  another  period,  engage  in  the  Lord's  work, 
and  endeavour  to  promote  it.  It  is  peculiarly  appli- 
'  cable  and  animating  to  the  saints  in  times  of  back- 
sliding and  declension.  Though  few  should  engage 
in  the  Lord's  work,  and  though  they  should  be  desti- 
tute of  external  aid,  Jehovah  is  on  their  side,  and  the 
Holy  Spirit  will  build  the  spiritual  temple.  Thus 
aided  and  animated,  they  will  surmount  every  obsta- 
cle, and  overcome  every  difficulty.  The  pleasure  of 
the  Lord  shall  prosper  among  them.    David's  horn 


469 


shall  bud  forth.  This  and  that  man  shall  be  born  in 
Zion ;  and  Christ  shall  see  of  the  travail  of  his  soul, 
and  be  satisfied. 

What  we  further  design  in  this  discourse,  is  to 
illustrate  the  method  in  which  the  Lord  carries  on 
his  work  as  expressed  in  the  text,  specify  some  of 
the  excellent  purposes  answered  by  it,  and  then  ap- 
ply the  whole. 

I.  It  was  proposed  to  illustrate  the  method  in 
which  the  Lord  carries  on  his  work.  The  text  na- 
turally divides  it  into  two  branches  :  it  is  not  carried 
on  by  might  and  power  ;  but  by  the  Lord's  Spirit. 

The  first  branch  is,  that  the  Lord's  work  is  not 
promoted  by  might  and  power.  About  this  we  make 
the  following  observations. 

I.  The  Redeemer's  work  does  not  depend  on  legal 
authority.  Some  are  of  opinion  that  this  is  meant  by 
the  term  power.  The  highest  authority,  without  the 
assistance  and  blessing  of  the  Lord  of  hosts,  can 
never  make  religion  prosper.  Let  it  be  enjoined  by 
laws  ever  so  numerous  and  excellent,  it  will  not  flou- 
rish without  the  Lord's  blessing.  However  highly 
the  doctrines  of  Christianity  may  be  encouraged  by 
legal  establishments,  they  will  dwindle  into  nothing, 
vanish  away,  or  be  exchanged  for  others  different  in 
their  nature  and  effects,  without  Divine  countenance. 
Like  the  Lord's  peculiar  people  of  old,  the  doctrines 
of  grace  have  often  prospered  in  proportion  to  their 
oppression.  The  powers  and  princes  of  this  world 
have  been  more  frequently  hurtful  than  helpful.   Igno- 


470 


rant  of  the  Lord  of  glory,  they  have  oftener  crucified 
him  than  paid  him  homage.  Many  times  have  they  re- 
jected his  doctrines,  but  seldom  received  them.  The 
history  of  the  church  abundantly  proves  that  they 
have  been  her  enemies.  Their  hostile  attempts  have 
been  equally  hurtful  in  opposite  extremes.  Their 
smiles  have  produced  multitudes  of  apostates,  and  their 
frowns  have  kindled  the  furnace  and  flames  of  perse- 
cution. The  Redeemer's  work  by  no  means  depends 
on  them.  It  flourished  when  they  were  all  in  arms 
against  it,  and  will  prosper  in  spite  of  all  their  oppo- 
sition. The  Lord  Jesus  is  the  author  of  the  Doc- 
trines of  Faith,  and  will  preserve  them.  He  has 
promised  to  be  with  his  servants  to  the  end,  and  to 
bestow  his  blessing  wherever  his  name  is  recorded. 
Should  the  princes  of  this  world  appear  friendly  to 
religion,  their  favour  might  multiply  professors ;  but 
nothing  short  of  Divine  grace  can  make  a  single  soul 
receive  the  truth  in  the  love  of  it.  The  countenance 
of  earthly  princes  is  fickle  and  mutable.  Divine 
countenance  is  secured  by  the  faithful  promise  and 
oath  of  him  who  cannot  lie. 

2.  The  Redeemer's  kingdom  and  interest  are  not 
supported  by  external  force,  and  the  courage  and 
prowess  of  armies.  Human  lusts  produce  wars,  and 
induce  men  to  bite  and  devour  one  another.  So 
situated,  military  forces  may  be  necessary  for  their 
support.  These  the  church  can  seldom  command, 
and  the  want  of  them  is  compensated  in  her  Captain 
and  King.  He  is  both  the  breaker-up  of  her  way, 
and  her  rearward.  He  is  mightier  than  all  who  can 
be  against  her.     He  supplies  the  force  of  armies,  and 


471 


military  courage  and  skill.  His  faithfulness  is  her 
shield  and  buckler.  Like  the  pillar  of  old,  his  pre- 
sence enlightens  her,  and  is  a  defence  against  all  her 
foes.  As  members  of  civil  society^  Christians  are  en- 
titled to  the  same  rights  with  others.  Their  religious 
profession  should  neither  interfere  with,  nor  invali- 
date their  natural  rights.  They  may  plead  them; 
and  should  never  be  deprived  of  them.  Like  the 
apostle,  they  may  claim  and  improve  the  advantages 
of  being  free  born ;  and  in  opposition  to  the  malicious 
and  unjust  decisions  of  chief  priests  and  elders,  they 
may  appeal  unto  Cesar.  True  religion  may  make 
men  better  citizens,  but  -cannot  make  them  worse. 
As  church  members^  the  King  of  saints  will  protect 
them.  The  Lord  will  fight  for  Zion  and  the  hill 
thereof  Christ's  kingdom  is  not  of  tliis  world,  and 
he  does  not  support  it  by  secular  power  and  influence. 
Had  it  been  of  this  world,  he  would  have  fought 
when  in  it.  He  girds  not  the  carnal  but  spiritual 
sword  on  his  thigh,  and  rides  on  the  white  horse  of 
the  Gospel  to  conquer.  The  weapons  of  his  fol- 
lowers are  not  carnal,  but  mighty  through  God  to 
baffle  opposition.  We  have  a  beautiful  emblem  of 
the  method  in  which  the  church  is  supported,  in  the 
return  of  the  Jews  from  Babylon  to  Jerusalem.  They 
applied  not  to  the  Babylonian  monarch  for  support, 
but  to  God.  They  fasted  at  the  river  Ahava.  God 
heard  their  supplications,  and  answered  their  cries. 
He  protected  their  persons,  prospered  their  journey, 
and  defended  their  cause. 

3.  Christ's   work   is   not   carried    on   by  numhers. 
Though  they  had  neither  legal  authority  nor  military 


472 


force,  great  numbers  might  overcome  all  opposition, 
and  prevail.  Christ's  spiritual  temple  never  was, 
and  never  will  be  built  by  mere  superiority  of  num- 
ber. A  country  may  be  Christianized.  Professors 
may  increase  to  vast  multitudes.  But,  in  order  to 
promote  the  Lord's  spiritual  temple,  like  Gideon's 
army,  they  must  be  tried,  thinned?  and  reduced.  About 
numbers  the  common  rule  is.  Many  are  called,  but 
few  chosen ;  broad  is  the  way  that  leadeth  to  destruc- 
tion, and  many  there  be  which  go  in  thereat ;  but 
narrow  is  the  way  which  leadeth  unto  life,  and  few 
there  be  that  fmd  it.  About  to  settle  the  Gospel  in 
any  particular  place,  men  have  often  such  a  desire 
for  numbers  as  evidences  much  want  of  spirituality 
and  faith.  The  usual  way  of  supporting  a  proper 
testimony  for  Christ  is  by  di  few  names.  With  a  sim- 
ple dependance  on  the  Redeemer,  a  few  will  afford 
that  outward  support  which  is  necessary  for  his 
cause.  Instead  of  discouraging  from  prayer,  this 
consideration  should  urge  us  to  wrestle  that  this  and 
that  man  may  be  born  in  Zion.  Our  minds  should 
be  deeply  impressed  with  this  truth,  that  numbers  of 
themselves  can  never  build  the  tempte  of  the  Lord ; 
and  that  a  few,  commissioned  and  countenanced  bj' 
the  King  of  Zion,  can  do  much  with  him,  while  mul- 
titudes can  do  nothing  without  him.  Though  few  in 
number,  and  opposed  by  legal  authority,  the  apos- 
tles planted  Christianity  in  many  places.  Often  a 
very  few  have  supported  the  Lord's  truths  in  the 
place  where  Providence  fixed  their  lot,  without  ex- 
ternal aid,  and  in  opposition  to  all  attempts  to  crush 
them.    Christ's  gracious  presence  is  of  incalculable 


473 


worth;  and  he  may  well  say  to  his  few  followers, 
"  How  many  take  ye  me  to  be  ?" 

4.  The  Lord's  work  is  not  carried  on  by  worldly 
influence  and  grandeur.  Many  professing  the  true  reli- 
gion have  been  apt  to  think  that,  should  such  a  per- 
son join  them,  and  add  his  weight  and  influence  to 
the  good  cause,  it  would  certainly  prosper.  Com- 
missioned to  anoint  one  of  Jesse's  sons,  even  the 
prophet  himself  was  caught  in  this  snare.  He  made 
up  his  mind  about  the  Lord's  anointed,  by  external 
appearance.  Many  still  argue,  "  were  such  an  one 
among  us,  he  would  bring  his  friends  and  favourites." 
The  Lord  sees  not  as  man  sees.  He  commonly 
chooses  the  foolish  things  of  this  world,  and  things 
that  are  not,  to  support  his  interest.  Now  and  then, 
a  person  of  eminence  may  become  a  builder  in 
Christ's  spiritual  temple.  If  he  engages  from  single 
views,  he  comes  as  a  little  child,  and  not  to  be  ad- 
mired and  applauded ;  and  if  he  wants  to  attract 
attention,  it  is  by  his  Christian  walk  and  conversa- 
tion, his  fervent  supplication  and  spiritual  advice; 
and  not  by  his  exterior  influence.  Doubtless  he  will 
exert  himself  in  the  Redeemer's  cause ;  but  he  will 
do  it  in  the  way  which  his  great  Master  has  appoint- 
ed. "  It  is  better  to  trust  in  the  Lord,  than  to  put 
confidence  in  princes.  Cursed  is  the  man  that  trusteth 
in  man,  and  maketh  flesh  his  arm."  The  Lord  works 
all  the  work,  and  is  entitled  to  all  the  glory.  We 
should  have  a  simple  dependance  on  him. 

5.  Far  less  is  the  building  of  Christ's  spiritual  tem- 
ple to  be  carried  on  by  carnal  policy  and  worldly  wisdom. 
Antichrist  has  uniformly  adopted  this  method ;  but  it 

60 


474 


is  infinitely  removed  from  the  Redeemer.  The  church 
has  been  pestered  with  plans  of  this  kind.  Carnal 
policy  has  frequently  been  employed  to  bring  in 
them  who  were  without,  and  retain  in  the  bosom  of 
the  church  such  as  ought  to  have  been  rejected. 
Temporizing  compliances  have  been  adopted  about 
the  doctrines  of  religion,  both  as  to  the  matter  and 
manner  of  declaring  them.  The  matter  has  been 
changed,  and  corrupted.  Important  articles  have 
been  renounced,  and  corrupt  traditions  added.  The 
whole  method  of  grace  has  been  vitiated  and  adulte- 
rated. Schemes  equally  prejudicial  have  been  em- 
ployed to  render  them  palatable  by  the  manner. 
The  simplicity  of  the  Gospel  has  been  exchanged 
for  the  enticing  words  of  men's  wisdom.  The  cross 
of  Christ  has  been  laid  aside,  that  Christianity  might 
be  suited  to  the  carnal  inclinations  and  affections  of 
men.  The  grand  characteristic  of  evangelical  doc- 
trine, that  it  exalts  the  Saviour,  and  humbles  the  sin- 
ner, has  been  rejected ;  and  something  substituted 
in  its  place,  which  gratifies  self  and  human  pride, 
and  keeps  the  sinner  away  from  the  Saviour.  The 
same  method  has  extended  to  practices.  Professed 
Christians  have  not  only  mingled  with  the  heathen, 
and  learned  their  way,  but  have  gone  halfway  to 
meet  them.  This  and  the  other  practice  has  been 
considered  first  as  tolerable,  then  as  admissible,  and 
at  length  as  proper,  and  calculated  to  remove  the 
prejudices  of  the  world  against  religion,  and  such  as 
profess  it,  and  induce  others  to  associate  with  them, 
and  join  in  the  same  profession.  It  can  be  no  won- 
der though  the  Lprd  blast  such  methods ;  but  it  would 


475 


be  a  wonder  if  he  blessed  them.     It  is  a  matter  of  the 
last  importance  to  be  faithful. 

6.  In  carrying  on  his  work,  the  Lord  often  rejects 
the  means  which  are  most  likety  and  probable  in  them" 
selves.  In  this  sense,  might  and  power  are  not  always 
in  opposition  to  God's  method ;  but  in  subordination 
to  it.  Viewed  in  the  best  light,  the  most  plausible 
means  are  never  to  be  doated  on.  Divine  power 
alone  must  stir  up,  and  bless  the  most  likely  means 
before  they  can  be  useful.  When  probable  means 
are  depended  on,  and  get  a  place  which  they  do  not 
deserve,  and  God  is  forgotten;  they  are  often  re- 
moved. Even  then  the  saints  have  no  reason  to  be 
anxious  or  unbelieving,  while  God  is  under  obligation 
by  his  promise  to  prosper  and  promote  his  own 
work.  When  continued,  the  Divine  blessing  alone 
can  make  these  means  effectual;  and  when  taken 
away,  the  Lord  can  make  his  work  prosper  without 
them.  When  all  visible  power  and  might  fail,  he  is 
the  Lord  of  hosts.  In  carrying  on  his  work,  Christ 
often  lays  aside  the  means  and  instruments  on  which 
the  Church  i$  most  inclined  to  depend,  that  he  may 
exalt  his  own  power.  He  has  often  adopted  this 
method  about  remarkable  deliverances  and  interpo- 
sitions. The  means,  on  which  his  people  depended 
in  the  extremity  of  distress,  failed ;  but  his  wisdom 
and  love  were  tlic  more  illustriously  displayed.  We 
are  far  from  meaning  to  insinuate  that  God  will  carry 
on  his  work  without  the  appointed  means  of  grace. 
We  only  mean  that  the  Lord's  work  does  not  depend 
on  this  and  the  other  instrument,  on  talents  of  a  cer- 
tain description,  or  on  some  peculiar  address.  When 


476 


tiie  means  ol  grace  are  dispensed,  there  is  often  too 
much  of  the  creature  in  some  discourses  for  the  Crea- 
tor to  adopt  them;  and  if  we  lay  undue  weight  on 
any  instrument,  God  may  justly  blast  him,  for  he 
will  not  give  his  glory  to  another.  Alas !  we  have 
not  far  to  seek  for  an  example  in  point!  But  He 
does  all  well ! 

We  now  proceed  to  the  second  branch,  which  is, 
that  the  Lord's  work  is  carried  on  by  his  Spirit. 

1.  The  Holy  Ghost  is  qualified  for  promoting 
Christ's  work  as  he  is  a  Divine  Person.  Divine  wis- 
dom and  power  are  absolutely  necessary  for  building 
the  spiritual  temple.  The  Holy  Ghost  is  the  true 
God,  and  possessed  of  both.  Every  thing  about  the 
salvation  of  sinners  is  a  great  mystery.  The  doc- 
trines of  religion  are  such  a  depth  that  the  angels 
desire  to  look  into  them.  They  learn  from  the 
church  the  manifold  wisdom  of  God.  None  but  a 
Divine  Person  could  know  those  that  belong  to  the 
election  of  grace,  and  though  they  did,  they  would  be 
ignorant  how  to  gain  their  hearts.  Without  infinite 
wisdom,  the  various  necessities  and  conditions  of 
such  as  are  lively  stones  in  Christ's  temple  could 
never  be  understood,  instead  of  being  supplied.  The 
same  may  be  said  about  the  wiles  of  their  enemies, 
and  their  own  evil  inclinations.  Divine  power  is  as 
necessary  as  infinite  wisdom,  both  to  defeat  the  op- 
position, and  execute  the  work.  The  opposition  is 
great  and  unremitting.  The  fallen  angels  have  drawn 
the  whole  human  race  into  a  conspiracy  against  God, 
and  none  but  God  can  make  sinners  own  their  alle- 
giance to  their  rightful  Lord.     To  form  proper  con- 


471 


reptions  of  the  opposition  made  to  Christ's  w  ork,  we 
ought  to  consider  the  innumerable  attempts,  and  the 
incalculable  obstructions  made  to  the  conversion  and 
sanctification  of  one  sinner.  We  should  also  keep  in 
mind  that  as  far  as  Satan  and  the  world  are  permit- 
ted, the  opposition  to  them  all  is  equally  great.  Some 
saints  may  be  more  harassed  than  others,  and  some 
sinners  are  better  qualified  for  promoting  Satan's 
interest ;  but  his  enmity  to  God,  and  the  salvation  of 
sinners,  is  malicious  and  unabating.  Put  the  case, 
that  he  might  lose  less  by  the  salvation  of  some  in- 
dividual than  others;  such  is  his  malignity  that  it 
makes  him  exert  himself  to  the  utmost  to  oppose 
every  conversion.  The  heart  itself  is  enmity  against 
God,  and  peculiarly  inimical  to  his  grace.  After 
being  long  dead  and  in  the  graves,  men  will  as  soon 
reassume  their  natural  life  as  begin  the  spiritual, 
and  believe  on  the  Son  of  God.  Omnipotence  is  ab- 
solutely necessary  to  dispossess  the  strong  man,  and 
implant  grace.  The  exceeding  greatness  of  that 
power  which  raised  Christ  from  the  dead  is  indis- 
pensably requisite.  The  Gospel  report  will  never 
be  credited  till  the  arm  of  Jehovah  be  revealed. 
When  the  opposition  is  defeated  the  work  is  but  half 
done.  Not  only  must  the  rubbish  be  removed,  but 
the  foundation  must  be  properly  laid,  and  the  spiri- 
tual edifice  reared  up.  Dead  sinners  must  be  quick- 
ened, and  born  again.  Sanctification  must  be 
gradually  promoted,  and  none  but  a  Divine  Person 
can  work  in  the  heart  of  sinners  both  to  will  and  to 
do.  Possessed  of  the  same  perfections,  and  equally 
engaged  in  the  work  of  salvation,   the  Holy  Spirit, 


478 


like  Christ,  is  able  to  save  to  the  uttermost,  and  in- 
finitely willing.  Opposition  must  vanish  before  him. 
In  the  day  of  his  power,  the  most  obdurate  shall  be 
made  willing.  Often  he  is  resisted  when  he  strives ; 
but  where  he  has  a  design  of  grace,  hell  and 
earth  can  neither  prevent  nor  retard  it.  He  is  in  the 
church  prosecuting  the  Redeemer's  cause,  and  it 
must  prosper.  All  opposing  endeavours  will  at  last 
serve  only  to  display,  in  a  more  illustrious  manner, 
his  wisdom  and  power,  vigilance  and  care ;  and  of  all 
who  are  given  to  Christ,  he  will  lose  none.  While 
these  comforting  conclusions  flow  from  his  divinity, 
they  are  confirmed  by  facts.  Few  could  be  better 
qualified  to  promote  Satan's  interest,  or  more  cordial 
and  active  in  his  cause,  than  Saul  of  Tarsus :  but  in 
a  moment,  the  prey  was  taken  from  the  mighty. 
Equal  power  is  always  necessary,  and  shall  certainly 
be  exerted. 

2.  The  Holy  Ghost  promotes  this  work  in  an  offi- 
cial character  as  the  Spirit  of  Christ  and  in  a  spiritual 
manner.  He  is  the  Spirit  of  Christ.  Thus  Christ 
himself  says,  Prov.  i.  23,  "  Turn  you  at  my  reproof: 
behold,  I  will  pour  out  my  Spirit  unto  you."  Christ 
opened  the  channel  for  the  Holy  Ghost,  and  pro- 
cured his  influences.  He  is  employed  in  the  same 
cause  with  the  Redeemer,  and  supplies  his  place. 
Christ  took  particular  notice  of  this,  Haggai  ii.  5, 
*'  According  to  the  word  which  I  covenanted  with 
you  when  ye  came  out  of  Egypt,  so  my  Spirit  re- 
maineth  among  you."  Before  his  death,  frequently 
and  with  infinite  grace,  he  promised  to  send  the 
Comforter.     This  gracious  title  is  most  comprehei> 


479 


sive,  and  includes  the  whole  application  of  salvation. 
To  accomplish  this  great  work,  he  dwells  more  im- 
mediately in  Zion  than  either  the  Father  or  the  Son. 
In  his  official  character  he  is  equally  qualified  with 
the  Mediator,  and  will  be  no  less  faithful.  Till  hi? 
wisdom  be  outwitted,  and  his  power  exceeded,  his 
good  will  eradicated,  and  his  promises  invalidated, 
the  work  must  prosper.  He  carries  it  on  in  a  spiritual 
manner.  When  sinners  are  converted  or  saints  sanc- 
tified, the  great  Agent  is  invisible,  and  his  operations 
secret  and  mysterious ;  but  the  effect  is  certain  and 
irresistible.  He  breathes  his  Divine  influence  into 
the  heart  like  the  blowing  of  the  wind.  He  falls  like 
the  rain,  and  distils  as  the  gentle  dew.  Promoting 
it  in  a  spiritual  manner,  the  kingdom  of  God  cometh 
not  with  observation.  At  Pentecost,  and  during  the 
lives  of  the  apostles,  his  effects  were  extraordinary 
and  visible.  In  a  settled  state  of  the  church,  he  ac- 
companies the  still  small  voice  of  the  Gospel  with 
powerful,  but  imperceptible  virtue.  As  to  conver- 
sions, this  and  that  man  is  turned  to  the  Lord.  He 
distributes  his  influences  here  a  little  and  there  a 
little.  The  joy  of  the  saints  is  what  strangers  do 
not  intermeddle  with.  He  must  promote  it  in  a 
spiritual  manner,  as  he  uses  spiritual  instruments.  The 
chief  of  these  are  his  word  and  ordinances.  He 
makes  the  voice  of  Providence  subservient  to  both. 
The  great  end  of  the  work  is  spiritual.  His  chief 
design  is  to  take  away  the  old,  and  give  a  new  heart, 
and  make  the  outward  actions  run  in  a  new  channel, 
us  influenced  by  the  great  principle  of  love,  and 
directed  to  the  glory  of  God  as  their  great  end. 


480 


3.  The  Holy  Ghost  carries  on  the  Redeemer's 
work  by  promoting  and  spreading  the  Gospel,  and 
blessing  the  doctrines  of  the  cross.  The  Gospel  is 
the  grand  instrument  for  promoting  Christ's  interest. 
This  enlightens  all  the  borders  of  Israel.  Where 
there  is  no  vision  the  people  perish.  Wherever  he 
has  much  people,  he  sends  it.  He  sends  it  to  gather 
even  a  few.  Wherever  it  is  faithfully  preached  it 
meets  vi^ith  great  opposition.  It  was  an  adage  of 
Luther's  "  to  preach  the  Gospel  is  to  draw  down 
the  vengeance  of  the  world."  But  the  Holy  Ghost 
maintains  and  supports  it.  By  him  it  is  given  to 
some  to  believe  the  Gospel,  and  to  others  to  suffer 
for  it.  He  bestows  such  grace  on  many,  as  makes 
them  declare,  and  prove,  in  fact,  that  they  are  set  for 
the  defence  of  the  Gospel.  Tasting  the  sweetness 
and  nourishing  effects  of  the  bread  of  life  broken  in 
ordinances,  they  make  strong  and  vigorous  exertions 
to  procure  and  retain  it.  The  history  of  the  church 
is  filled  with  accounts  of  what  the  Lord's  people 
have  done  for  the  Gospel.  He  blesses  the  doctrines  of 
the  cross.  After  Christ  has  shed  his  blood  to  open  a 
channel  for  the  Holy  Spirit,  and  procure  his  in- 
fluences, it  cannot  once  be  supposed  that  the  Spirit 
should  accompany  and  bless  doctrines  diametrically 
opposite  to  the  cross.  Remarkable  is  the  apostle's 
question,  Gal.  iii.  2,  "This  only  would  I  learn  of  you, 
received  ye  the  Spirit  by  the  works  of  the  law,  or  by 
the  hearing  of  faith  ?"  The  Spirit  never  did,  and 
never  can  bless  those  tenets  which  secretly  under- 
mine and  sap  the  doctrines  of  free  grace  through  the 
Redeemer's  righteousness,  or  openly  and  avowedly 


181 


oppose  them.  Moral  harangues  will  never  change 
the  heart,  or  reform  the  Hfe.  If  we  would  make  the 
world  better,  and  put  an  effectual  stop  to  the  pro- 
gress of  vice  and  immorality,  we  should  preach 
Christ.  The  Holy  Spirit  not  only  blesses  the  glad 
tidings  of  salvation,  but  disposes  of  them  according  to 
his  sovereign  pleasure.  He  sends  the  Gospel  to  one 
place,  and  not  to  another.  He  did  not  suffer  it  to  go 
to  Bithynia,  but  sent  it  to  Macedonia.  He  will  di- 
rect its  course  to  the  end  of  the  world.  Wherever 
he  sends  it,  he  makes  it  the  savour  of  life  to  some. 
No  wise  man  sows  all  his  seed  by  the  way-side. 

4.  The  Holy  Spirit  promotes  the  Redeemer's  in- 
terest by  his  gifts.  He  appoints  and  separates  some 
to  take  the  oversight  of  his  flock,  and  qualifies  them 
for  their  work.  Tlie  various  offices  in  Zion  are 
Christ's  ascension  gifts  for  the  good  of  his  body,  as 
the  apostle  declares,  Ephes.  iv.  10 — 13,  "  He  ascend- 
ed far  above  all  heavens,  that  he  might  fill  all  things : 
and  he  gave  some,  apostles ;  and  some,  prophets ; 
and  some, evangelists;  and  some,  pastors  and  teachers; 
for  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ: 
till  we  all  come  in  the  unity  of  the  faith,  and  of  the 
knowledge  of  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  of  the  stature  of  the  fulness  of 
Christ."  All  whom  the  Lord  employs  in  his  service 
are  qualified  by  the  Spirit.  There  are  diversity  of 
gifts,  but  they  are  all  from  him.  We  have  an  ac- 
count of  these  1  Cor.  xii.  7 — 11,  where  after  enume- 
rating the  various  gifts  in  the  church,  the  apostle 
expressly  ascribed  them  all  to  the  Spirit :  "  but  all 

61 


482 


these  worketh  that  one  and  the  self  same  Spirit, 
dividing  to  every  man  severally  as  he  will"  The 
great  diversity  of  gifts  is  for  the  edijScation  of  the 
church.  While  office-bearers  are  endowed  and  qua- 
lified for  their  work,  every  member  has  a  share  from 
the  same  Spirit,  suited  to  his  place  and  station,  for 
the  benefit  of  the  body.  The  gifts  of  the  Holy  Ghost 
should  be  employed,  as  well  as  his  graces.  Among 
those  employed  in  public  work,  some  are  sons  of 
thunder,  and  others  of  consolation.  The  Spirit  ap- 
points them  their  station,  and  fits  them  for  their 
work. 

5.  He  advances  Christ's  work  as  a  Spirit  of  grace. 
In  this  character  he  chiefly  promotes  the  interest  of 
the  Redeemer.  When  building  the  second  temple, 
the  Jews  were  encouraged  by  a  precious  and  com- 
forting promise  from  Christ  of  the  Holy  Spirit  as  a 
"  Spirit  of  grace,"  Zech.  xii.  10.  It  was  grace  alone 
which  moved  him  to  undertake  the  application  of 
redemption.  Free  sovereign  grace  moved  the  adora- 
ble Three  to  dwell  with  men  upon  earth.  Grace 
chose  every  sinner  who  shall  be  saved,  and  the 
Saviour  to  accomplish  his  redemption.  Jehovah  the 
Father  says  of  Christ,  "  Behold,  my  servant  whom  I 
uphold,  mine  elect.,  in  whom  my  soul  delighteth :  I  have 
put  my  Spirit  upon  him,  he  shall  bring  forth  judg- 
ment to  the  Gentiles."  The  apostle  says,  of  all  the 
redeemed,  Eph.  i.  4,  that  the  Father  of  our  Lord 
Jesus  Christ  hath  chosen  them  in  him  before  the 
foundation  of  the  world,  that  they  should  be  holy  and 
without  blame  before  him  in  love.  Grace  laid  the 
first  stone  in  the  spiritual  temple,  and  the  last  shall 


483 


be  brought  forth  with  shoutings  of  grace,  grace  unto 
it.  He  carries  it  on  by  grace  bestoiced^  or  the  gift  of 
grace.  By  this,  more  than  any  other  method,  he 
promotes  Christ's  spiritual  temple.  Without  this, 
all  his  other  plans  would  be  inefficacious.  The  gift 
of  grace  includes  all  his  saving  operations.  His 
gracious  work  with  every  individual  is  begun  in 
uniting  to  Christ  and  implanting  faith ;  and  it  pros- 
pers in  proportion  to  that  precious  grace.  He  illu- 
minates the  heart ;  inflames  it  with  love ;  and  inspires 
it  with  zeal.  While  by  his  graces  he  builds  up  those 
in  whom  they  flourish ;  he  makes  them  instrumental 
in  the  salvation  of  others.  A  decline  of  love  and 
zeal  mars  the  work.  When  all  seek  their  own  things, 
Christ's  interest  will  be  neglected.  The  Redeemer's 
will  keep  pace  with  the  effusion  of  the  Holy  Ghost 
as  a  Spirit  of  grace.  When  he  is  present,  it  will 
prosper.  When  he  is  provoked  to  depart,  the  pro- 
gress will  be  retarded.     Once  more, 

6.  The  Holy  Spirit  carries  on  the  Redeemer's 
work  as  a  Spirit  of  supplicatio7i.  He  is  promised  in 
this  character,  as  well  as  a  Spirit  of  grace.  There 
is  no  way  in  which  we  can  so  much  promote  Christ's 
interest  as  by  fervent  prayer  and  wrestling.  This 
engages  Divine  power  and  faithfulness.  When  the 
Lord  is  about  to  appear  in  his  glory  and  build  Zion, 
he  will  hear  the  prayer  of  the  destitute.  Prayer  is 
to  God's  work  what  the  hands  of  Moses  were  to  Israel 
when  fighting  against  Amalek.  The  most  useful  in  a 
church  and  congregation  is  not  the  noisy  talkative 
busy  professor,  wlio  runs  about  as  if  every  thing  de- 
pended on  his  head  and  mouth,  his  hands  and  feet; 


484 


but  the  poor  hidden  believer  who  frequents  his  clo- 
set, and  will  neither  go  away  without  the  blessing 
for  himself,  nor  for  Zion's  sake  hold  his  peace. 
Great  is  the  power  of  prayer.  The  conversion  of 
sinners  and  the  edification  of  saints  will,  in  general, 
bear  proportion  to  the  fervent  wrestlings  of  the  Lord's 
people.  It  is  a  certain  symptom  of  revival  when  a 
spirit  of  prayer  is  poured  from  on  high.  When  the 
clouds  thicken,  the  rain  approaches.  On  the  other 
hand,  it  is  a  sure  test  of  a  declining  church  when  a 
spirit  of  prayer  is  restrained.  Christ  delights  to  be 
entreated.  When  church  members  have  no  employ- 
ment for  him,  he  begins  to  go  away.  When  those, 
from  whom  the  merchant  can  have  any  expectations, 
are  gone,  and  only  a  few  children  amusing  themselves 
in  the  market-place,  he  considers  exposing  his  wares 
any  longer  as  only  a  loss  of  time,  and  resolves  to  de- 
part. 

II.  It  was  proposed  in  the  next  place  to  specify  a 
few  of  the  excellent  purposes  answered  by  the  Lord's 
carrying  on  his  work  in  this  manner — Not  by  might  or 
power,  but  by  his  own  Spirit. 

1.  It  secures  success  to  the  work.  When  the  Holy 
Spirit  works  none  can  let.  If  it  depended  on  instru- 
ments, these  are  often  weak,  sometimes  unwilling, 
and  always  insufficient.  Though  they  could  do  more 
than  is  competent  for  such  weak  creatures,  they  are 
mortal,  and  die.  God  lives,  and  Zion  must  prosper. 
The  work  is  committed  to  one  who  can  never  fail. 
He  keeps  his  eye  upon  the  promises,  and  will  faith- 


485 


I'ully  accomplish  them.  He  knows  every  elect  ves- 
sel, and  will  bring  the  last  of  them  to  Christ  and  to 
glory.  He  knows  the  power  of  sin,  and  will  subdue 
it.  He  will  communicate  whatever  grace  is  neces- 
sary. He  dwells  in  Zion  to  cleanse  the  blood  that 
he  hath  not  cleansed,  and  Judah  shall  dwell  for  ever, 
and  Jerusalem  from  generation  to  generation. 

2.  It  secures  the  glory  to  God,  and  makes  grace 
the  burden  of  the  song.  This  is  the  great  end  of  the 
whole  plan  of  salvation ;  and  it  will  be  gained. 
Every  degree  of  grace  from  conversion  to  glory,  is 
for  the  honour  of  God.  The  Lord  has  formed  his 
people  for  himself  to  show  forth  his  praise.  Sensible 
that  he  could  not  have  delivered  himself,  every  saint 
ascribes  the  glory  to  free  grace.  Those  employed 
in  public  office  are  certain  that  they  could  as  soon 
raise  the  dead,  as  translate  an  individual  from  the 
power  of  darkness  to  the  kingdom  of  God's  dear  Son. 
Gladly  would  religious  ministers  and  parents  convert 
their  connexions,  but  it  exceeds  their  power.  The 
Holy  Spirit  works  all  the  work,  and  will  bear  the 
glory.  So  great  a  revenue  of  glory  will  accrue  to 
him,  that  no  just  ideas  can  be  formed  of  it,  till  we  sec 
it  in  a  future  world.  Besides  the  power  of  his  grace 
which  quickens  the  soul  and  preserves  it,  there  will 
be  an  illustrious  display  of  infinite  wisdom  and  care 
in  innumerable  instances,  and  he  will  be  glorified  by 
the  season,  as  well  as  the  event. 

3.  It  prevents  despondency  in  the  most  discou- 
raging situation.  The  church  and  individual  mem- 
bers are  often  reduced  to  straits  which  almost  pro- 
duce despair.     Sometimes  enemies  cut  down  Zion's 


486 


carved  work.  Reformation  once  attained  to  is  dropped 
and  opposed.     Doctrines  are  disregarded,  and  disci- 
pline is  despised  and  neglected.     Often  they  proceed 
to  the  hottest  persecution.     At  other  times,  friends 
wax  cold.   The  most  spiritual  decline.   Their  fervour 
abates,   and  their  diligence  is  slackened.     Former 
exertions   are  discontinued.     In  both  cases,  did  the 
work  depend  on  men,  the  prospect  would  be  most 
distressing.     The  strength  and  activity  of  enemies 
and  the  languor  and  inactivity  of  friends  would  be 
equally  discouraging.     But,  discovering  the  work  in 
the  hands  of  the  Spirit,  faith  takes  courage.    Though 
men   neither  see   how  deliverance   can  be  brought 
about,  nor  can  accomplish  it,  He  knows  the  manner, 
and  is  equal  to  the  work.     The  deficiency  of  friends 
is  always  made  up  in  him ;  and  he  can  break  the 
greatest    opposition    of    enemies.     The   godly   cease. 
These   who   have   been  most   useful   are   removed. 
Zion  trembles,  and  fears  her  loss  can  never  be  re- 
paired.    This  and  the  other  instrument  is  reckoned 
the   chariots   of  Israel,  and   the  horsemen   thereof. 
The  Holy  Spirit  can  compensate  the  heaviest  loss  of 
this   kind.     He   can   raise   up   instruments    equally 
qualified,  or  supply  the  church  without  them.     All 
Israel  lamented  the  death  of  Moses ;  but  Joshua  car- 
ried them  unto  the  land  of  promise.     Elijah  dies ; 
but  a  double  portion  of  his  spirit  rested  on  Elisha. 
Times  are  often  troublous.     Even  then,  when  the  best 
would  do  little,  the  Holy  Spirit  can  build  the  walls 
of  Jerusalem.     When  Sion  lies  in  rubbish,  and  no 
man  cares  for  her,  he  can  build  her  up,  and  restore 
her  former  beauty.     Christ  well  knew  that  his  church 


487 


would  often  be  in  a  very  perplexing  condition ;  and 
that,  reduced  to  the  last  extremity,  she  would  be 
nonplussed  and  at  her  wit's  end.  He  made  ample 
provision  in  that  encouraging  declaration,  John  xiv. 
16,  "  And  I  will  pray  the  Father,  and  he  shall  give 
you  another  Comtbrter,  that  he  may  abide  with  you 
for  ever,  even  the  Spirit  of  truth."  Indeed  we  greatly 
err,  if  we  derive  not  all  our  encouragement  from 
the  Holy  Spirit  in  the  best,  as  well  as  the  worst  case. 
If  matters  prosper  in  Zion,  he  has  done  it;  and  if 
they  go  ill,  he  can  rectify  them,  and  has  promised 
to  do  it. 

4.  Besides  many  other  ends  which  might  be  named, 
the  Lord  takes  this  method  that  his  people  may  al- 
ways keep  their  eye  on  the  word  of  grace,  and  the 
throne  of  grace.  The  word  promises  all  that  Sion 
needs.  It  encourages  to  make  application.  With 
the  promise  in  its  eye,  faith  cries,  and  prayer  pre- 
vails. It  cannot  be  otherwise.  Infinite  grace  has 
made  the  promises,  and  will  fulfil  them.  They  are 
usually  accomplished  as  an  answer  to  prayer.  The 
promises  are  various.  They  suit  every  condition. 
They  secure  deliverance  from  the  hottest  furnace, 
and  a  revival  from  the  greatest  declension.  They 
ensure  victory  over  enemies,  and  an  increase  of  real 
friends.  Were  Sion  to  give  up  with  every  carnal 
scheme,  and  trust  and  plead  the  Divine  promises, 
success  would  be  certain.  She  would  find  both  the 
truth  and  prosperity  of  the  gracious  declaration,  that 
the  Lord's  temple  will  be  built,  and  his  work  carried 
on,  not  by  might,  nor  by  power,  but  by  the  Spirit  of 
the  Lord. 


488 


We  now  proceed  to  the  application,  and  from  this 
subject  we  may  learn, 

1.  That  the  gross  of  mankind  are  miserably  mis- 
taken about  engaging  in,  and  supporting,  the  Lord's 
work.  When  his  truths  are  purely  preached,  and  a 
faithful  testimony  maintained  against  prevailing  cor- 
ruptions, and  only  a  few  put  their  hands  to  it,  the 
greatest  part  imagine  that  their  presence  and  coun- 
tenance would  disgrace  them.  On  this  account,  they 
can  neither  think  of  attending  upon  ordinances,  nor 
supporting  the  good  cause.  Not  so  the  Holy  Spirit. 
He  is  the  great  agent.  He  is  present  in  Sion,  and  sup- 
ports the  Lord's  interest.  What  a  source  of  encou- 
ragement is  this  to  the  few  who  engage  heartily  in  it ! 
Though  poorly  supported  by  men,  the  Spirit  of  God 
is  with  them,  and  his  gracious  presence  can  inspire 
them  with  courage  under  all  their  fears,  and  enable 
them  to  stem  the  tide  of  opposition.  What  though 
the  mighty  and  wise  be  not  for  us  ?  The  Spirit  is 
among  us.  Sion  should  still  sing  her  celebrated 
song,  "  The  Lord  of  hosts  is  with  us;  the  God  of 
Jacob  is  our  refuge.     Selah." 

2.  That  all  attempts  to  crush  the  Lord's  interest 
will  prove  abortive.  Policy  and  power,  malice  and 
mischief,  may  all  be  exerted  against  it ;  but  Sion  is 
safe.  Her  God  reigns.  The  people  imagine  a  vain 
thing.  He  tliat  sits  in  the  heaven  shall  laugh.  The 
Lord  shall  have  them  in  derision.  The  Father 
hath  set  Christ  king  upon  his  holy  hill.  Christ 
pours  out  his  Spirit.  Opposition  to  the  Lord's  in- 
terest cannot  eventually  hurt  it ;  but,  sooner  or  later, 
will  prove  ruinous  to  all  who  attempt  it.     The  Lord's 


489 


work  shall  subsist.  It  is  maintained  by  him  who  has 
the  heart  of  all  men  in  his  hands,  and  can  control 
them  as  he  pleases.  He  can  disappoint  all  his  ad- 
versaries. He  can  support  and  strengthen  his  peo- 
ple; and  he  will  do  it.  He  can  increase  grace  in 
every  heart  where  it  is  implanted ;  and  he  can  con- 
vert the  most  unlikely.  He  has  done  great  things 
for  his  church  without  number.  He  can  never  do 
worse.  She  should  never  forget  his  gracious  assur- 
ance, "  No  weapon  that  is  formed  against  thee  shall 
prosper ;  and  every  tongue  that  shall  rise  against 
thee  in  judgment,  thou  shalt  condemn." 

3.  From  this  subject  we  may  also  see  what  the 
friends  of  Sion  should  most  dread.  They  ardently 
desire  the  prosperity  of  the  Lord's  work.  They 
would  do  much  to  promote  it.  The  support  of  men 
of  distinction  and  ability  would  be  the  joy  of  their 
hearts.  When  only  a  few  in  an  impoverished  condi- 
tion appear  for  its  support,  they  tremble  and  are  dis- 
mayed. This  is  what  they  should  fear,  a  provoking 
the  Holy  Ghost  to  depart.  Wo  be  to  us  if  he  leave  us. 
While  he  is  among  us,  and  gives  gracious  counte- 
nance to  his  ordinances,  we  have  no  reason  to  be 
afraid.  He  will  bless  his  own  people,  and  increase 
their  number.  Often  when  the  beginnings  have  been 
small,  through  his  gracious  aid,  the  latter  end  has 
greatly  increased.  The  Holy  Spirit  has  more  at 
stake  in  the  prosperity  of  Christ's  work  than  all  the 
saints  together.  He  is  sent  by  Christ  to  promote  his 
glory,  and  prosper  his  interest.  Christ  has  shed  his 
blood,  and  the  Spirit  will  take  care  that  it  be  not 
shed  in  vain.    We  should  pray  for  him.     In  ^he  lan- 

62 


490 


guage  of  the  spouse,  we  should  cry  to  him  saying, 
"  Awake,  O  north  wind,  and  come,  thou  south,  blow 
upon  my  garden,  that  the  spices  thereof  may  flow 
out :  let  my  beloved  come  into  his  garden,  and  eat 
his  pleasant  fruits."  We  should  neither  resist  nor 
oppose  him.  We  should  cherish  his  motions,  and 
not  quench  them. 

4.  We  may  also  see  the  vanity  and  wickedness  of 
indirect  and  improper  means  for  promoting  the  Lord's 
interest.  These  are  too  often  tried ;  but  always  evi- 
dence a  carnal  heart.  They  flow  from  unbelief  and 
distrust.  They  savour  of  self-importance ;  and  be- 
tray a  dependance  on  an  arm  of  flesh.  They  greatly 
provoke  the  Holy  Spirit.  Schemes  of  carnal  policy 
for  advancing  the  Lord's  work  can  never  be  helpful, 
but  are  always  hurtful.  They  may  appear  to  be  use- 
ful for  a  while ;  but,  if  indulged,  will  discover  their 
pernicious  effects.  Time  and  experience  might  wean 
the  church  from  such  refuges ;  but  the  carnal  heart 
still  goes  astray  after  its  favourite  objects.  With  the 
Psalmist,  Sion  should  have  all  her  dependance  on 
the  Lord,  and  her  language  should  be,  "  Wait  thou 
only  upon  God :  for  my  expectation  is  from  him :  he 
only  is  my  rock  and  my  salvation,  he  is  my  defence : 
I  shall  not  be  moved." 

5.  That  about  the  prosperity  of  Sion,  boasting  and 
despondency  are  alike  excluded.  Boasting  is  ex- 
cluded by  the  assurance  that  the  Lord's  work  is 
never  successfully  promoted  by  might  and  power. 
Despondency  is  equally  excluded  when  the  Lord 
assures  his  people  that  his  work  is  carried  on  by  his 
Spirit  alone.     Let  no  man  glory  in  man.     He  that 


491 


glories,  let  him  glory  only  in  the  Lord.  Every  way 
has  Christ  given  evidence  of  his  love  to  Zion,  and 
especially  in  committing  her  to  the  immediate  care 
and  tuition  of  the  Holy  Spirit,  when  his  bodily  pre- 
sence cannot  be  enjoyed  by  her.  This  proves  the 
reality  and  greatness  of  his  love ;  and  is  replete  with 
consolation  to  the  church,  and  every  individual 
member. 

Believers,  you  should  pray  for  the  Spirit.  Others 
need  his  quickening  and  converting  grace.  You 
still  need  greater  measures  of  his  influences  for  pro- 
moting your  sanctification.  Cry  for  him.  Quench 
not  his  motions.  Grieve  not  the  Holy  Spirit  of  pro- 
mise by  whom  you  are  sealed  to  the  day  of  redemp- 
tion. You  can  never  be  comfortable  without  him. 
Never  forget  that  your  comfort  in  general  will  be  in 
proportion  to  your  holiness.  Forget  not  Zion.  Re- 
member her  depressed  condition.  Pray  for  a  revival. 
Insist  for  the  former  and  the  latter  rain.  Such  as 
are  in  a  low  situation,  and  think  they  can  do  little  ibr 
the  Lord's  work,  should  recollect  that  much  can  be 
done  on  their  knees.  Give  the  Lord  no  rest.  Pray 
that  he  may  breathe  on  these  slain  that  they  may 
live.  Be  encouraged.  Sooner  or  later  your  believ- 
ing prayers  will  be  heard.  If  they  should  not  be  an- 
swered in  the  manner  you  desire,  or  the  exact  season 
you  expect,  you  cannot  be  losers.  While  there  is  a 
reward  of  grace  awaiting  all  the  saints  hereafter,  the 
Lord's  service  carries  a  present  reward  in  its  own 
bosom.  This  is  signally  true  of  prayer.  Wrestling 
for  Zion,  the  soul  is  a  gainer.  Grace  is  exercised 
and  increased.  Pleading  the  promises  in  faith,  though 


492 


in  behalf  of  others,  comforts  the  heart.  Of  all  his 
people,  none  are  dearer  to  Christ  than  those  who 
prefer  Jerusalem  to  their  chiefest  joy.  The  influence 
the  poor  wrestling  saint,  whose  name  was  scarcely 
known,  had  on  the  Lord's  word,  will  at  last  astonish 
the  world.     Pray  without  ceasing. 


SERMON  XXII. 


ZECHARIAH  IV.  t. 


Who  art  thou,  O  great  mountain  ?  before  Zerubbabel  thou 
shah  become  a  plain :  and  he  shall  bring  forth  the  head- 
stone thereof  toith  shoutings,  crying,  Grace,  grace 
unto  it. 

1  HE  Lord's  work  will  always  meet  with  opposition. 
Those  who  engage  in  it  should  count  the  cost.  They 
may  expect  trials  from  every  quarter;  but  the  Lord 
will  stand  by  them.  Satan  and  the  world  combine 
to  oppose  the  Lord's  interest.  We  have  an  instance 
of  this  in  the  building  of  the  second  temple.  After 
the  heathen  princes,  secretly  influenced  by  Jehovah, 
permitted  the  Jews  to  return  to  their  native  land, 
and  rebuild  their  city  and  temple;  they  met  with 
remarkable  opposition  in  Judea,  where  it  might  have 
been  least  expected.  Tobiah,  Sanballat,  and  others, 
employed  every  art  which  malice  could  dictate,  or 
policy  invent,  to  obstruct  and  retard  the  work.  How- 
ever, it  went  on.  Nehemiah  is  perhaps  the  most 
shining  and  unexceptionable  character  recorded  in 
the  Scriptures.  He  was  zealous,  steady,  and  indefa- 
tigable.    He  endured  great  hardships  with  patience. 


494 


By  every  possible  method  he  animated  the  builders, 
and  encouraged  them  by  his  example.  Aware  that 
much  depended  on  one  in  his  station,  and  possessed 
of  such  endowments,  he  despised  opposition,  and 
said,  should  such  a  man  as  I  fly  ?  He  was  undaunted, 
and  immoveable  as  a  rock.  Zerubbabel  had  a  dis- 
tinguished share  in  the  work,  and  was  greatly  dis- 
couraged. In  the  name  of  the  Lord,  Zechariah  en- 
couraged his  heart  and  strengthened  his  hands.  He 
assured  him  in  the  preceding  verse,  that  though  the 
return  of  the  Jews  was  not  accomplished  by  great 
force,  or  with  the  pomp  of  a  victorious  army,  it  was 
brought  about  in  a  way  more  safe  and  honourable, 
by  the  Spirit  of  the  Lord.  He  restrained  the  hearts  of 
enemies,  and  inspired  the  returning  captives  with 
fortitude.  By  the  good  hand  of  God  upon  them,  they 
reached  the  holy  city.  In  the  text,  Zerubbabel  is 
encouraged  by  a  Divine  assurance  that  the  temple 
w  ould  be  finished  in  spite  of  opposition,  and  the  last 
stone  brought  forth  with  triumphant  shoutings.  The 
verse  is  introduced  as  the  address  of  Jehovah  to  the 
enemies  of  the  work,  and  expresses  his  majesty  and 
power,  his  indignation  against  his  enemies,  and  con- 
tempt of  all  their  devices.  Should  they  appear  huge 
and  immoveable  as  mountains,  and  stable  as  the 
rocks,  before  Zerubbabel  the  Lord  shall  make  them 
a  plain.  The  text  is  concluded  with  an  assurance 
that,  however  discouraging  the  prospect  might  be  at 
present,  Zerubbabel  should  bring  the  work  to  an 
happy  and  honourable  conclusion.  Both  parts  of 
the  text  were  designed  to  inspire  the  builders  with 
courage;  and,  by  the  Lord's  blessing,  they  produced 


495 


the  gracious  effect.  The  builders  took  courage,  and 
persevered.  The  work  prospered.  The  head-stone 
was  brought  forth,  and  the  Jews  shouted,  and  praised 
Divine  grace.  With  some  propriety,  Zerubbabel  has 
been  reckoned  a  type  of  Christ.  Till  his  second 
coming,  the  Redeemer  will  be  employed  in  building 
his  great  spiritual  temple.  Mountains  of  opposition 
will  be  continually  reared  up  to  obstruct  the  work. 
They  shall  all  be  made  a  plain.  His  hand  shall 
never  be  a  single  moment  from  the  work  till  the 
head-stone  be  brought  forth.  Then  the  redeemed, 
with  endless  praise,  shall  shout  and  sing,  Grace, 
grace ! 

In  discoursing  from  these  words,  we  propose  to 
open  the  import  of  both  clauses,  and  apply  the  sub- 
ject. 

I.  It  was  proposed  to  take  notice  of  some  truths 
implied  in  these  words,  Who  art  thou,  O  great  moun- 
tain ?  before  Zerubbabel  thou  shalt  become  a  plain.  With- 
out restricting  this  clause  to  the  immediate  opposi- 
tion against  the  building  of  the  second  temple,  it 
imports, 

1 .  That  God  has  his  eye  upon  those  who  oppose 
his  work,  and  observes  all  their  devices.  He  as  it 
were  calls  them  by  name,  and  makes  a  home  charge. 
Here  he  says.  Who  art  thou,  O  great  mountain  }  He 
is  always  equally  acquainted  with  every  enemy.  His 
foes  vainly  imagine  tliat  "  the  Lord  shall  not  see, 
nor  the  God  of  Jacob  regard."  He  knows  every  in- 
dividual among  them,  and  all  that  is  in  his  heart. 


496 


When  they  collect  and  combine,  he  is  acquainted 
with  their  numbers,  designs,  and  machinations,  and 
shall  defeat  them  all.  On  this  head  the  83d  Psalm 
may  be  consulted.  He  knows  their  opposition  be- 
fore they  are  acquainted  with  it  themselves,  l^e 
watches  their  progress,  and,  in  the  most  unexpected 
season,  brings  their  counsel  to  nought.  Plots  devised 
with  the  utmost  secrecy  and  subtlety  never  escape 
his  notice.  The  eyes  of  the  Lord  run  throughout 
the  whole  earth  in  behalf  of  his  people,  and  are  in 
every  place,  beholding  the  evil  and  the  good.  He 
knows  every  device  of  Satan,  and  all  the  motions  of 
the  sinful  heart. 

2.  That  what  would  be  a  total  hinderance  to  Sion 
and  the  believer  is  nothing  to  Christ.  So  potent  and 
mighty  were  the  opposers  of  the  second  temple,  that 
they  reckoned  the  few  builders  would  as  soon  move 
the  surrounding  hills  as  defeat  their  counsels.  In  an 
unbelieving  hour  the  builders  might  be  of  the  same 
opinion.  The  Redeemer  intimates  in  the  address 
that  these  enemies  were  nothing  before  Him.  The 
question,  ivho  art  thou?  at  once  expresses  his  own 
dignity  and  their  insignificance,  his  power  and  their 
impotence.  Often  he  accepts  his  enemies  in  similar 
language.  Remarkable  are  those  words,  Isaiah  xlii. 
13 — 16,  "  The  Lord  shall  go  forth  as  a  mighty  man, 
he  shall  stir  up  jealousy  like  a  man  of  war :  he  shall 
cry,  yea,  roar ;  he  shall  prevail  against  his  enemies. 
I  have  long  time  holden  my  peace,  I  have  been  still, 
and  refrained  myself:  now  will  I  cry  like  a  travailing 
woman ;  I  will  destroy,  and  devour  at  once.  I  will 
make  waste  mountains  and  hilk,  and  dry  up  all  their 


497 


herbs ;  and  I  will  make  the  rivers  islands,  and  I  will 
dry  up  the  pools." 

Every  obstacle  in  the  Christian's  way  to  heaven,  at 
some  time  or  other,  appears  to  him  wholly  insur- 
mountable. Guilt  stares  him  in  the  face.  In  point  of 
magnitude  it  is  like  a  great  mountain.  In  respect  of 
number,  his  iniquities  are  like  the  sand  on  the  sea 
shore.  The  power  of  sin  is  strong  and  prevalent. 
The  world  frowns.  The  opposition  of  Satan,  that 
strong  man,  is  most  formidable.  The  saint  trembles. 
Instead  of  expecting  victory,  sometimes  he  looks  on 
the  cause  as  lost.  So  insignificant  and  unavailing 
are  these  ills  of  opposition  before  Christ,  that  he 
speaks  of  them  with  contempt  and  indignation. 
About  every  saint,  in  his  own  time,  he  addresses  the 
mountain,  and  it  is  removed.  If,  with  faith  as  a  grain 
of  mustard  seed,  the  believer  can  say  to  this  and  that 
mountain,  be  thou  removed  and  cast  into  the  sea^ 
with  infinitely  greater  ease  can  the  Author  of  faith 
cast  them  all  away,  and  make  them  a  plain.  In  this 
as  well  as  in  anoljier  sense,  if  he  touch  the  mountains 
they  vanish  into  smoke.  If  he  cast  forth  his  light- 
ning, they  are  scattered ;  and  if  he  shoot  out  his  arrow, 
they  are  destroyed.  His  enemies  can  go  no  farther 
than  they  are  permitted.  Satan  is  chained.  The 
human  heart  is  under  his  control.  All  power  in 
heaven  and  earth  is  given  unto  him. 

3.  It  imports,  that  if  the  greatest  opposition  can  be 
easily  removed,  the  Lord's  people  have  no  reason  to 
fear  that  which  is  less.  A  great  mountain  is  ad- 
dressed, and  enemies  of  less  influence  had  reason  to 
fear.    Wh«n  the  eyes  of  the  blind  man  were  so  far 

6.3 


498 


opened  as  to  see  men  like  trees,  he  had  the  best 
ground  to  conclude  that  his  sight  would  be  perfected. 
Brought  out  of  Egypt  with  an  high  hand,  and  con- 
ducted safely  through  the  Red  Sea,  Israel  had  no 
reason  to  be  alarmed  by  any  opposition  they  mjght 
afterward  meet  with.  When  sin  and  Satan  are  once 
dethroned,  the  saints  have  no  ground  to  fear  their 
future  attacks.  If  the  Gospel  of  Christ  gained  ground, 
when  Jew  and  Gentile  conspired  against  his  person, 
and  seemed  to  prevail ;  the  propagation  and  preser- 
vation of  it  ever  after  may  be  fully  depended  on. 
Having  once  begun  a  good  work,  we  may  be  confi- 
dent that  Christ  will  perfect  it  in  every  believer. 
His  arm  is  not  shortened.  His  ear  is  open  to  the 
cries  of  the  saints.  He  who  has  delivered  will  deli- 
ver. Having  supported  his  people  in  six  troubles, 
he  will  be  with  them  in  seven. 

4.  That  opposition  to  the  Lord's  work  in  Zion,  or 
the  hearts  of  the  saints,  may  be  allowed  to  continue 
apparently  insurmountable   till  matters  come  to  an 
extremity  and  crisis,  and  then  be  ipstantly  defeated. 
It  was  eminently  so  about  the  second  temple.     The 
devices  and  opposition  of  enemies  seemed  to  prevail. 
Zion  has  often  been  brought  low,  before  the  Lord 
helped.     Many  of  the  saints  have  escaped  so  nar- 
rowly, as  to  be  like  brands  plucked  from  the  burning. 
The  Assyrian  army  were  on  the  very  eve  of  taking 
Jerusalem,  and  the  Lord  put  a  hook  in  their  nose, 
and  turned  them  back.     Working  deliverance,  when 
enemies  are  on  the  point  of  victory  is  highly  glorify- 
ing to  God.     It  displays  his  power.     It  is  easy  to 
quench  the  flame  when  scarcely  kindled,  but  it  re- 


499 


quires  great  power  to  extinguish  a  fire  now  burning 
with  the  utmost  fury.  It  mortifies  the  enemies  of 
Zion,  and  fills  them  with  confusion.  So  much  is  this 
for  the  glory  of  God's  power  and  care  that  he  seems 
to  rejoice  in  the  strength  and  apparent  prevalence  of 
his  enemies  as  a  proper  occasion  of  displaying  his 
infinite  perfections.  These  are  his  words,  "  Now 
will  I  rise,  saith  the  Lord :  now  will  I  be  exalted, 
now  will  1  lift  up  myself  Ye  shall  conceive  chaff,  ye 
shall  bring  forth  stubble;  your  breath  of  fire  shall 
devour  you.  And  the  people  shall  be  as  the  burn- 
ings of  lime  :  as  thorns  cut  up  shall  they  be  burnt  in 
the  fire."  Isai.  xxxiii.  10 — 12.  When  the  Lord's  ene- 
mies have  done  their  utmost,  and  triumphed  as  if  vic- 
tory were  certain,  how  must  they  be  astonished  when 
he  addresses  them,  as  in  Obadiah  ver.  3,  4,  "  The 
pride  of  their  heart  hath  deceived  thee :  thou  that 
dwellest  in  the  clefts  of  the  rock,  whose  habitation  is 
high ;  that  saith  in  his  heart,  Who  shall  bring  me 
down  to  the  ground  ?  Though  thou  exalt  thyself  as 
the  eagle,  and  though  thou  set  thy  nest  among  the 
stars,  thence  will  I  bring  thee  down,  saith  the  Lord." 
Deliverances  in  these  circumstances  is  peculiarly 
sweet  to  believers,  and  encourages  their  faith  and 
hope  in  future  trials.  Having  the  sentence  of  death 
in  themselves,  they  trust  in  God  who  raiseth  the 
dead.  If  at  any  future  period,  they  know  not  what 
to  do,  their  eyes  are  to  the  Lord. 

5.  This  clause  also  implies  that  the  very  thing 
which  the  enemies  of  the  Redeemer  intend  to  ob- 
struct his  work,  is  overruled  by  him  to  promote  and 
advance  it.    The  great  mountain  is  not  only  removed. 


500 


but  made  9,  plain.     It  was  not  only  so  levelled  as  the 
Lord's  people   could  pass  over  it,  but   the  hollow 
places  were  filled,  and  the  whole  became  a  patent 
path;  and  so  was  helpful  and  beneficial.     This  had  a 
literal  and  signal  accomplishment  when  the  opposi- 
tion of  Tatnai  and  others  prevailed,  till  it  came  un- 
der the  cognizance  of  Darius,  who  effectually  put  a 
stop  to  it.     He  issued  a  decree  that  none  should  re- 
tard the  work.     He  not  only  restrained  the  opposi- 
tion of  enemies,  but  appointed  them  to  supply  the 
builders,  and  furnish  them  with  every  thing  that  was 
requisite.     We  have  an  account  of  this  in  the  sixth 
chapter  of  Ezra,  which  pleases  and  edifies  the  serious 
mind.    While  the  whole  deserves  attentive  conside- 
ration, we  select  v.  7,  8,  "  Let  the  work  of  this  house 
of  God  alone ;  let  the  governor  of  the  Jews,  and  the 
elders  of  the  Jews  build  this  house  of  God  in  his 
place.     Moreover,  I  make  a  decree^  what  ye  shall  do 
to  the  elders  of  these  Jews,  for  the  building  of  this 
house  of  God  :  that  of  the  king's  goods,  even  of  the 
tribute  beyond  the  river,  forthwith  expenses  be  given 
unto  these  men,  that  they  be  not  hindered." 

All  opposition  to  the  Redeemers  interest  will  have 
the  same  issue.  It  will  eventually  promote  the  work 
it  was  designed  to  destroy.  The  success  of  Christ's 
cause  is  represented  by  what  he  met  with  in  his  own 
Person.  He  was  humbled.  His  dignity  was  veiled 
under  a  cloud,  and  at  last  he  was  crucified.  His 
cause  began  to  prosper,  when  his  enemies  thought  it 
was  destroyed.  Stephen's  death  promoted  the  cause 
it  was  designed  to  crush.  In  their  wars  and  tumults, 
the  nations  have  often  intended  to  extirpate  the  fol- 


501 


lowers  of  Christ ;  but  their  shakings  have  issued  in 
the  more  eminent  coming  of  him,  who  is  the  desire  of 
all  nations.  The  design  and  native  tendency  of 
error  is  to  obscure  the  truth,  and  prevent  its  force. 
The  Lord  has  overruled  it  to  be  the  occasion  of 
making  his  truths  shine  more  conspicuously.  The 
activity  of  enemies  in  opposing  the  doctrines  of  grace 
has  awakened  the  zeal  of  friends  to  defend  them. 
The  light  has  shone  with  greater  lustre,  and  has 
proved  the  mean  of  increasing  the  knowledge  of  the 
saints,  and  promoting  the  conversion  of  sinners. 
Satan's  temptations,  calculated  in  themselves  to  de- 
stroy, have  proved  an  occasion  of  special  comfort  to 
the  believer.  That  raven  has  helped  him  to  many  a 
meal.  Indeed,  all  opposition  will  be  made  a  plain. 
Darkness  will  be  made  light,  crooked  things  straight, 
and  all  the  paths  of  the  Lord  will  be  mercy  and 
truth  unto  such  as  keep  his  covenant. 

Many  other  things  might  have  been  observed,  but 
as  our  chief  design  is  to  open  the  second  clause,  we 
leave  them  and  proceed. 

II.  These  words.  He  shall  bring  forth  the  head-stone 
thereof  with  shoutings^  crying^  Grace,  grace  unto  it,  among 
other  things,  imply  the  following : 

1.  The  activity  of  Christ.  From  the  time  when  he 
laid  the  first  stone  in  his  great  spiritual  temple,  he 
M'ill  never  be  inactive  or  unemployed  till  the  head- 
stone be  brought  forth.  His  heart  is  always  engaged 
about  the  work.  The  salvation  of  sinners  is  the 
chief  of  his  ways.     He  is  straitened  till  it  be  accora- 


502 


plished.  His  eye  is  never  off  it  for  a  single  moment. 
The  eyes  of  the  Lord  run  through  the  earth,  observing 
every  thing  that  may  be  useful  to  provide  and  order 
it ;  and  every  thing  which  would  be  hurtful  to  pre- 
vent, and  overrule  it.  He  is  the  Watchman  on  Mount 
Zion,  and  views  the  whole  of  it  at  once.  He  observes 
every  part  of  it,  at  every  period.  He  keeps  and 
waters  it,  night  and  day.  He  never  slumbers  nor 
sleeps.  His  hand  is  never  from  the  work.  Were  it 
withdrawn  for  a  single  moment,  instead  of  making 
progress,  the  edifice  would  tumble  into  ruin.  His 
omnipotent  arm  preserves  what  is  already  built  from 
the  violence  of  the  storm,  and  the  destructive  hand 
of  every  foe.  He  places  new  stones  and  forwards  the 
work.  Sinners  are  gathered  in,  and  saints  built  up 
and  established.  Without  his  arm  all  endeavours  to 
build  the  work  would  be  in  vain.  "  Except  the 
Lord  build  the  house,  they  labour  in  vain  that  build 
it:  except  the  Lord  keep  the  city,  the  watchman 
waketh  in  vain."  The  presence  and  power  of  his 
almighty  arm  is  sometimes  more,  and  sometimes  less 
observed.  Faith  alone  can  discern  it.  When  we 
look  by  faith,  we  will  never  find  him  absent,  or  un- 
concerned. He  is  appointed  by  the  Father  to  build 
the  spiritual  temple,  and  all  he  does  in  that  arduous 
work  is  the  execution  of  his  great  mediatory  office. 
He  will  execute  it  with  the  greatest  fidelity.  He  is 
faithful  to  him  who  appointed  him.  If  Moses  was 
faithful  in  all  God's  house  as  a  servant ;  much  more 
Christ  as  a  Son  over  his  own  house.  The  work  shall 
prosper.  Hell  and  earth  cannot  prevail  against  it. 
Christ  will  say  at  last,  Of  all  whom  thou  hast  given 


503 


me  I  have  lost  none  ;  and  every  individual  among  the 
redeemed  will  shout,  and  cry  Grace,  grace. 

2.  His  perseverance.  The  Lord  is  a  rock,  and  his 
work  is  perfect.  As  he  prosecuted  his  work  in  pur- 
chasing redemption,  and  never  gave  over  till  he 
could  say.  It  is  finished,  he  will  equally  persevere  in 
the  application.  His  blood  will  not  be  shed  in  vain ; 
but  shall  be  sprinkled  on  all  for  whom  he  laid  down 
his  life.  Many  things  might  induce  him  to  desist 
from  the  work.  His  friends,  for  whom  he  has  done 
so  much,  are  often  careless,  and  provoke  him.  He 
is  pressed  under  the  sins  of  a  professing  people,  as  a 
cart  is  pressed  that  is  full  of  sheaves.  The  love  of 
many  waxes  cold.  Though  the  meekest  of  all  men, 
the  typical  mediator  was  wearied  out  with  the  ob- 
stinacy of  Israel,  though  he  had  only  the  charge  of 
them  for  about  forty  years.  He  wished  to  resign, 
Christ's  patience  even  with  his  own  people  is  infinite 
and  inexhaustible.  While  friends  provoke,  enemies 
oppose  him.  Their  opposition  is  unremitting  in  every 
place  and  period  where  he  builds.  Like  Nehemiah, 
he  has  to  fight  as  well  as  build,  and  be  equally  active 
night  and  day.  As  the  Gospel  is  the  great  instru- 
ment for  promoting  his  work;  and  as  the  blessings 
of  the  New  Covenant,  with  the  influences  of  the 
Spirit,  are  necessary  to  make  it  effectual,  Christ's 
perseverance  includes  the  outward  dispensation  of 
the  first,  and  the  continued  communication  of  the 
last. 

3.  The  perfection  of  the  work.  Once  begun,  it  will 
be  performed  to  the  day  of  Jesus.  There  is  a  period 
when  the  work  will  be  perfect,  which  is  justly  called 


504 


the  day  of  the  Lord.  Then  his  purpose  will  be  ac- 
complished, and  his  promises  confirmed,  his  work 
will  be  finished,  and  his  people  happy.  That  day 
was  in  his  eye  when  he  undertook  the  work,  and  in 
all  his  subsequent  trouble  and  toil.  Bringhig  forth 
the  top  or  head-stone  is  the  perfection  of  the  work. 
This  is  a  copious  theme,  including  many  precious 
articles.  Every  believer  must  receive  the  last  bless- 
ing on  ordinances  and  providential  dispensations. 
The  last  degree  of  grace  must  be  bestowed  here,  and 
the  heavenly  crown  hereafter.  All  his  people  must 
be  delivered  from  the  least  remainder  of  sin,  and 
from  its  inbeing.  They  must  be  made  perfect  in 
holiness,  and  fully  conformed  to  himself  Putting  on 
the  top-stone  includes  the  conversion  of  the  last  elect 
vessel,  and  meetening  him  for  glory ;  the  winding  up 
of  Providence  to  the  church  below,  and  translating 
her  from  earth  to  heaven ;  the  resurrection  of  the 
dead,  and  the  reception  of  the  saints  into  glory. 
Nothing  will  be  left  undone  of  all  that  he  has  pur- 
posed and  promised,  or  which  is  beneficial  or  requi- 
site to  his  people. 

4.  The  public  and  triumphant  conclusion  of  the 
work.  The  height  of  the  last  stone  makes  it  visible, 
and  the  shoutings  proclaim  the  triumph.  The  public 
conclusion  of  the  work  respects  every  believer,  and 
the  whole  church.  The  crown  of  righteousness  will 
be  bestowed,  and  put  on  the  head  of  every  saint  in  a 
public  and  visible  manner  in  the  other  world.  Christ 
stands  ready  to  receive  him,  and  confesses  him  before 
his  Father.  The  angels  attend,  ai^d  introduce  him 
into  the  far  country.    Enemies  pursue  him  to  the 


50i} 

tery  gates  of  heaven.  The  souls  of  just  men,  already^ 
made  perfect,  and  in  possession  of  the  mansions  in 
their  Father's  house,  hail  his  happy  arrival.  He  ia 
publicly  crowned  in  the  other  world.  Sometimes  a 
x^egree  of  publicity  about  the  coronation  of  the  saint 
reaches  even  this  world.  There  is  often  something 
about  the  death  of  the  saints,  which  attracts  the  at- 
tention of  all  around,  and  testifies  whom  they  have 
served,  and  what  will  be  their  reward.  The  ever- 
lasting arms  are  underneath  them,  and  they  are  sup- 
ported. Amidst  their  severest  sufferings,  and  waiting 
the  Lord's  time,  they  are  endowed  with  astonishing 
patience.  They  have  communications  of  light  and 
power  superior  to  what  is  usually  enjoyed  by  Chris- 
tians in  the  smoother  steps  of  prosperity  and  peace. 
These  dispel  the  gloom  which  might  otherwise  hang 
over  their  dying  hours.  Contemplating  the  approach 
of  death,  a  new  world  opens  upon  them.  They  seem 
to  stand  upon  the  threshold  of  heaven.  Instead  of 
shrinking  at  the  king  of  terrors,  they  look  out  for  his 
approach.  They  long  for  the  coming  of  their  Lord, 
and  cry,  why  tarry  his  chariot  wheels.  High  in  faith 
and  hopes,  like  the  sun,  they  seem  larger  at  their 


'Betting. 


And  all  their  prospects  brightening  to  the  last, 
Their  heaven  commences  ere  the  world  be  past ! 

But  though  the  exercise  of  dying  saints  should  not 
be  so  visible  to  others,  Christ  has  made  the  nature  of 
their  exit  out  of  this  world,  and  their  entrance  into 
the  other,  public  in  his  word.  Whether  it  be 
gredited  or  not,  he  has  assured  us  where  they  are 


•"  506 

going,  and  called  us  carefully  to  mark  their  latter 
end.  In  reference  to  the  church  at  large,  nothing 
can  be  more  public  than  bringing  forth  the  head- 
stone. The  Lord  Jesus  will  come  in  the  clouds. 
The  trumpet  sounds  before  him,  and  thousands  of 
angels  are  in  his  train.  The  quick  and  the  dead 
shall  be  judged.  The  universe  shall  stand  before 
him.  The  sheep  shall  be  placed  on  his  right-hand, 
and  the  goats  on  the  left.  A  sentence,  full  of  con- 
descension, and  public  in  the  highest  degree,  shall 
be  pronounced  in  the  ears  of  the  redeemed.  Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world. 

The  conclusion  will  be  triumphant.  Christ  is  op- 
posed in  every  part  of  his  work,  and  in  every  part  he 
conquers  and  triumphs.  He  triumphs  over  Satan. 
He  conquered  in  the  wilderness,  and  triumphed  on 
the  cross.  He  spoiled  principalities,  and  made  a 
show  of  them  openly.  Grace  overcomes  corruption, 
and  rejoices  over  it.  How  triumphant  must  the  Re- 
deemer and  his  people  appear  when  all  their  ene- 
mies are  finally  defeated !  In  the  most  exalted  strains 
they  will  then  sing,  "  O  death,  where  is  thy  sting } 
O  grave,  where  is  thy  victory  ?"  If  there  is  now  jo/ 
in  heaven  over  one  repenting  sinner,  how  will  it  re- 
sound with  acclamations  when  every  mansion  in 
glory  will  be  occupied  by  its  rightful  possessor! 
Then  all  the  Redeemer's  enemies  without  exception 
will  be  made  his  footstool,  and  death  and  hell  will  be 
cast  into  the  lake  of  fire.  If  Israel  sung  the  song  of 
Moses  after  their  celebrated  passage  tlu'ough  the 
Red  Sea ;  sure,  the  heirs  of  glory  when  safely  wafted 


u07 


over  Jordan,  and  introduced  into  their  Father's 
house,  will  sing  the  song  of  the  Lamb  in  the  most 
elevated  strains,  and  u  ith  raptures  of  joy  far  above 
our  present  conceptions.  Then  the  redeemed  of  the 
Lord  will  give  thanks  unto  him  because  he  is  good, 
and  because  his  mercy  endureth  for  ever.  Then 
will  be  sung  in  the  highest  perfection  that  triumphant 
song,  "  Blessing,  and  honour,  and  glory,  and  power, 
be  unto  him  that  sitteth  upon  the  throne,  and  unto 
the  Lamb,  for  ever  and  ever." 

5.  The  acceptance  of  the  Redeemer's  work.  There 
seems  to  be  an  allusion  in  the  text  to  a  custom  of 
laying  the  foundation,  and  putting  on  the  top-stone  in 
the  presence  of  the  proprietors  or  some  peculiarly 
interested  in  the  work.  Christ  is  God's  honorary 
servant.  He  chose  him  for  the  great  work.  He 
gave  him  Zion  and  every  saint.  He  invested  him 
with  all  authority  and  power.  He  rejoiced  in  him 
from  eternity  as  the  surety  and  substitute  of  sin- 
ners. The  Father  declared  his  infinite  satisfac- 
tion when  Christ  was  laid  as  the  foundation  stone 
in  Zion,  in  the  promises  and  types.  When  he  ap- 
peared in  person,  he  bare  honourable  testimony 
to  him  at  his  incarnation  and  baptism.  He  gave 
the  highest  evidence  when  Christ  was  on  the 
cross,  that  the  work  of  redemption,  then  finished, 
was  most  acceptable  to  him.  When  he  raised 
him  from  the  dead,  and  poured  out  the  Spirit  at 
Pentecost,  he  gave  incontestable  proof  of  his  infi- 
nite satisfaction.  He  affords  a  permanent  proof  in 
the  daily  acceptance  of  believers,  and  their  final  re- 
ception to  glory.    But  when  the  work  shall  bo  finished, 


508 


and  all  the  given  number  introduced  into  the  palace 
of  the  King,  the  head -stone  brought  forth,  and  the 
kingdom  delivered  up  to  the  Father;  the  joyful  de- 
claration of  acceptance,  and  the  many  evidences  of 
it,  infinitely  surpass  our  conceptions.  Justly  do  the 
angels  reckon  themselves  interested  in  the  Redeem- 
er's work  and  the  acceptance  of  it.  Made  and  pre- 
served by  him,  and  unceasingly  employed  in  adoring 
him,  they  are  enflamed  with  love  to  his  person  and 
zeal  for  his  interest.  They  rejoice  in  the  conversion 
of  one  sinner;  and  will  join  with  ineffable  joy  in  the 
universal  chorus,  when  all  the  saints  to  whom  they 
have  been  ministering  spirits  are  safely  brought 
home  to  glory.  The  redeemed  are  still  more  inter- 
ested. The  success  and  acceptance  of  Christ's  work 
was  their  chief  concern  in  this  world.  With  infinite 
joy  will  they  participate  in  the  acclamations  of  praise, 
when  the  work  is  finished,  and  the  acceptance  pub- 
licly announced  before  an  assembled  world. 

6.  These  words  imply  the  joyful  ascription  of  praise 
in  loud  and  exalted  acclamations  for  the  whole  of  the 
work,  and  especially  as  concluded.  Christ  will  receive 
a  revenue  of  glory  for  every  part  of  his  work,  and  is 
infinitely  worthy  of  it.  He  deserves  to  be  praised 
for  undertaking  it,  and  it  is  ground  of  lamentation 
that  the  church  militant  is  frequently  too  sparing  in 
ascribing  to  him  the  glory  that  is  due.  His  continued 
presence  and  care,  Avhile  the  work  is  going  on,  should 
be  constantly  celebrated;  but  often  Zion's  songs  are 
marred  through  unbelief  and  opposition.  In  a  foreign 
land  she  hangs  her  harps  on  the  willows.  When  a 
glorious  work  has  met  with  continued  opposition,  and 


509 

is  finished  in  spite  of  every  enemy,  the  conctusion 
naturally  makes  all  who  were  friendly  to  and  engaged 
in  it,  break  forth  with  bursts  of  joy,  and  give  full 
vent  to  the  pleasing  sensations  of  their  hearts.  It 
must  be  so  with  the  Redeemer's  work.  There  is  an 
obvious  difference  between  his  work  and  every  other. 
As  it  goes  on,  it  both  qualifies  his  friends  for  praising 
him,  and  inclines  them  to  the  exercise.  The  com- 
pletion of  it  removes  every  hinderance,  and  fits  them 
for  praising  in  the  most  perfect  manner.  It  enlarges 
their  capacities,  and  makes  them  as  holy  as  exten- 
sive. As  Divine  grace  is  the  matter  of  the  song,  it 
likewise  opens  their  mouths,  and  enables  them  to 
sing. 

7.  That  while  all  the  Divine  perfections  are  cele- 
brated, Grace  is  praised  in  a  peculiar  and  distin- 
guished manner.     When  the  head-stone   is   brought 
forth,  one  sound  only  is  heard — Grace,  grace  unto  it. 
All  God's  perfections  are  celebrated.     One  cannot 
be  praised  without  the  rest.     In  the  plan  of  redemp- 
tion  they   sweetly   harmonize.     '•  Mercy  and   truth 
met  together ;  righteousness  and  peace  kissed  each 
other."     God's  great  and  ultimate  end  in  the  salva- 
tion of  sinners  was  his  own  glory  and  the  manifesta- 
tion of  all  his  perfections.     His  power  is  displayed. 
His  wisdom  shines  illustriously.    His  holiness  is  mag- 
nified, and  his  justice  honoured.    Christ  and  his  Gos- 
pel are  called  the  power  and  the  wisdom  of  God. 
His  grace  is  celebrated  in  a  peculiar  manner.    When 
exhorted,  in  Psal.  xcviii.  to  sing  a  new  song  to  the 
Lord,  it  is  a  leading  part  of  the  subject,  that  he  has 
been  mindful  of  his  grace  and  truth.     These  are  two 


510 


leading  articles,  and  Grace  is  the  first.  It  is  no  won- 
der that  Divine  grace  should  be  extolled  in  a  pecu- 
liar manner.  It  was  sovereign  and  free  grace  which 
made  choice  of  the  Saviour,  and  made  him  consent 
to  undertake  the  arduous  work.  The  same  grace 
chose  the  sinner,  subdued  his  obstinacy,  and  pro- 
cured his  consent.  Grace  sends  the  means  where- 
ver they  go.  The  good  work  begins  in  grace ;  and 
grace  will  be  perfected  in  glory.  The  peculiar  cele- 
bration of  Divine  grace  at  the  consummation  of 
Christ's  work  was  typified  in  Israel's  song,Psal.  cxxxvi. 
commemorating  their  glorious  deliverance  from 
Egyptian  slavery  and  bondage,  the  burden  of  which 
is,  for  his  mercy  endureth  for  ever. 

8.  That  the  redeemed  have  lively  heart-affecting 
views  that  Christ's  spiritual  work  is  wholly  of  grace, 
and  solemnly  renounce  every  degree  of  merit.  Sal- 
vation is  of  grace.  The  whole  building  corresponds 
with  the  head-stone.  Grace  could  never  cement, 
either  at  top  or  bottom,  with  any  thing  contrary  to 
itself  A  foundation  of  merit,  instead  of  carrying  a 
top-stone  of  grace,  would  spurn  at  it ;  and  a  top-stone 
of  grace  would  refuse  to  be  laid  on  a  foundation  of 
works.  Their  irreconcileable  contrariety  is  expressed 
by  the  apostle  in  the  strongest  terms,  Rom.  xi.  6, 
"  And  if  by  grace,  then  is  it  no  more  of  works ;  other- 
wise grace  is  no  more  grace.  But  if  it  be  of  works, 
then  is  it  no  more  grace ;  otherwise  work  is  no  more 
work."  At  the  conclusion  of  Christ's  work,  the  Re- 
deemed will  have  the  most  heaH-affecting  views  of  that 
grace  which  saved  them.  Even  in  this  world,  with  much 
sin  about  them,  their  hearts  have  often  been  melted 


511 


with  a  sense  of  the  Lord's  loving-kindnesiS.  His  un- 
solicited and  free  love  affects  them  in  the  most  feeling 
manner,  and  they  are  overwhelmed  with  the  thoughts 
of  his  goodness.  Recollecting  their  condition  in  a 
state  of  nature,  and  their  multiplied  transgressions, 
their  aggravated  guilt  and  their  redemption  by  the 
blood  of  Christ,  they  cry,  Is  this  the  manner  of  man ! 
But  grace  in  its  true  dignity,  real  value,  and  amazing 
efTects,  is  never  fully  discovered  till  seen  in  the  light 
of  glory.  Then  the  ransomed  of  the  Lord  knovr  him 
and  themselves  infinitely  better,  and  that  knowledge 
magnifies  his  grace.  Around  the  throne,  acquitted 
and  glorified,  they  drink  full  draughts  of  living  waters 
without  interruption,  and  eternally  celebrate  redeem- 
ing grace  and  love  in  the  most  joyful  acclamations- 
There  is  a  public  solemn  renunciation  of  merit.  When 
the  temple  was  finished,  by  their  shoutings  of  Grace, 
grace  to  the  head-stone,  the  Jews  publicly  acknow- 
ledged that  the  work  prospered  and  was  concluded, 
not  by  their  wisdom  or  strength,  but  by  the  power 
and  grace  of  God.  Renunciation  of  merit,  or  self- 
denial,  is  the  first  lesson  which  the  Christian  learns. 
In  heaven  his  knowledge  is  most  perfect.  There 
self  never  enters,  and  merit  is  renounced.  Then, 
fully  sensible  that  grace  alone  contrived  the  whole 
method  of  salvation ;  that  grace  took  them  from  a 
fearful  pit  and  miry  clay ;  that  grace  conducted 
them  in  every  step  of  their  w  ilderness  journey ;  that 
grace  preserved  them  in  the  swellings  of  Jordan ; 
and  that  grace  ministered  an  abundant  enterance 
into   the   ererlasting    kingdom   of  their  Lord   and 


512 


Saviour  Jesus  Christ — th^y  shout  and  sing  Grace, 
Grace  ! 

9.  The  perfect  satisfaction  of  the  redeemed  with 
every  prior  part  of  the  work,  and  a  public  avowal  of  it 
flowing  from  the  fulness  of  the  heart.  The  trium- 
phant acclamations  proclaim  their  satisfaction.  In 
this  state  of  obscurity  and  darkness,  before  the  build- 
ing is  completely  finished,  the  saints  are  apt  to  err, 
and,  through  mistaken  views,  often  put  harsh  con- 
structions on  the  Lord's  procedure.  They  are  partly 
self-wise  and  self-willed.  Partial  to  the  flesh,  and 
influenced  by  it,  they  are  dissatisfied  with  their  lot, 
and  conclude  that  all  things  are  against  them,  though 
they  are  directly  intended  for  their  spiritual  benefit, 
and  will  infallibly  promote  it.  Often  they  repine 
when  they  should  rejoice,  and  murmur  when  they 
ought  to  be  thankful.  The  light  of  glory  will  dis- 
cover the  propriety  of  every  providential  dispensa- 
tion. They  Avill  be  satisfied  that  love  was  the  source 
from  which  their  trials  flowed,  and  that  infinite  wis- 
dom and  care  directed  their  passage  through  life. 
Without  the  least  hesitation,  they  will  be  persuaded 
that  he  hath  done  all  things  well.  With  exuberant 
joy  they  will  remember  all  the  way  which  the  Lord 
their  God  led  them  in  the  wilderness,  to  humble  and 
prove  them,  to  know  what  was  in  their  heart,  and  do 
them  good  at  their  latter  end.  Every  one  recollects 
with  infinite  complacency  the  pains  the  Lord  was  at 
with  him  to  prepare  him  for  being  a  pillar  in  the 
temple  above.  He  remembers  the  nature,  measure, 
and  continuance  of  his  trials,  and  is  satisfied  that 


01^ 

ihey  were  all  necessary.  With  joyful  acclamation 
he  acknowledges  that  neither  less,  nor  any  other, 
trials  would  have  done.  This  avowal  to  the  praise 
of  grace  is  neither  forced  nor  feigned.  It  flows  from 
the  abundance  of  the  heart  deeply  impressed  with 
the  infinite  wisdom  and  love,  which  now  shine  so 
illustriously  in  all  the  Lord's  procedure.  The  race 
is  ended.  The  prize  is  won.  Christ  is  enjoyed, 
distance  and  absence  are  for  ever  removed.  The 
fatigue  is  forgotten.  Preceding  pain  is  swallowed 
up  in  permanent  pleasure.  Sorrow  and  sighing  for 
ever  fly  away.  They  enter  into  joy — joy  unspeak- 
able. 

Once  more,  these  words  imply  the  universality  and 
perpetuity  of  the  praise.  When  the  head-stone  is 
brought  forth,  the  shoutings  will  be  universal.  As  the 
mouths  of  all  his  enemies  will  be  stopped  at  the 
completion  of  the  work ;  his  friends  without  excep- 
tion will  have  theirs  opened.  The  chorus  will  be 
general.  No  voice  will  be  low  or  unobserved.  As 
they  will  all  with  open  mouth  proclaim  the  praises  of 
his  grace.  Every  one  will  have  sufficient  matter  of 
praise  in  his  own  redemption,  and,  instead  of  paying, 
will  eternally  sink  deeper  in  debt  to  Divine  grace. 
Loaded  with  the  Lord's  benefits,  he  will  eternally 
labour  under  the  agreeable  weight  which  both  over- 
whelms and  supports  him.  They  will  all  praise  for 
one  another ;  and,  with  hearts  and  voice  eternally  in 
unison,  celebrate  redeeming  love.  The  praise  will 
be  perpetual.  When  the  last  stone  is  laid,  they  will 
eternally  shout  Grace,  grace.  They  have  nothing 
else  to  say.    They  will  not  say  less  j  and  they  can- 

65 


;j14 


jiot  say  more.  They  will  praise  with  all  their  hearts, 
and  while  they  have  any  being.  Their  admiration 
and  enjoyment  will  be  endless,  and  their  songs  of 
praise  will  never  cease.  Their  continued  enjoyments 
will  never  cloy,  and  their  endless  acclamations  will 
be  always  with  equal  fervour.  Their  enjoyments 
will  be  always  fresh  and  new ;  and  their  strength  and 
spirits  in  the  fullest  vigour!  The  object  of  praise 
will  ever  be  before  them,  and  his  everlasting  love 
will  constitute  their  happiness,  and  fill  them  with 
delight.  Heaven  will  be  an  eternal  jubilee  of  rest 
and  shouting.  There  they  sing  the  song  that  never 
ends. 

It  now  remains  to  make  some  application ;  and, 
1.  We  have  the  highest  security  that  all  opposition 
to  the  Lord's  work,  whether  outward  or  inward,  will 
be  in  vain.  The  greatest  mountain  shall  be  a  plain. 
The  Lord  has  said  it.  He  has  sworn  it.  He  has 
given  many  proofs  of  it.  Heaven  and  earth  may 
pass  away,  but  his  work  shall  prosper.  The  stars 
have  fought  against  his  enemies,  and  the  sun  has 
stood  still  that  his  people  might  be  avenged  of  their 
foes.  Zion  hill  can  never  be  moved.  Jerusalem  shall 
continue.  The  election  shall  obtain.  Sin  shall  not 
have  dominion.  The  God  of  peace  shall  bruise 
Satan.  Though  his  enemies  should  prevail  for  a 
season,  they  shall  fall.  Christ  shall  reign  till  they  be 
made  his  footstool.  God  is  able  to  bring  them  down. 
His  glory  is  concerned.  While  grace  is  in  his  heart, 
his  people  shall  be  blest,  and  his  work  shall  prosper. 
We  have, 


51.5 


2.  The  way  in  which  guilty  sinners  can  be  saved. 
By  grace  they  are  saved.  This  is  the  only  way,  and 
it  is  open  to  all.  The  least  sinner  can  only  be  saved 
by  grace ;  and  grace  can  save  the  chief  of  sinners. 

All  are  invited  in  the  Gospel.  Him  that  cometh, 
grace  will  receive,  and  Christ  will  not  cast  off  All 
who  follow  an  opposite  course,  instead  of  building, 
are  pulling  down  the  Lord's  temple.  No  method  of 
opposition  is  more  dishonouring  to  Christ,  or  ruining 
to  sinners,  than  free  will  or  good  works.  These  are 
diametrically  opposite  to  grace,  and  inimical  in  the 
highest  degree.  Grace  opens  a  door  of  hope  to  the 
chief  of  sinners.  If  it  should  be  objected,  "  that  grace 
only  saves  them  who  receive  it  when  offered,  and  be- 
lieve when  they  hear;  but  I  have  long  trampled  on 
it  and  refused  it ;  it  should  be  remembered  that  it 
is  the  nature  and  glory  of  grace,  not  to  pardon  some 
sins  only,  but  every  sin.  The  blood  of  Christ  cleanseth 
from  all  sin ;  and  some  sinners  of  every  description 
will  at  last  join  in  shouting,  Grace,  grace. 

3.  The  reason  why  sinners  under  the  Gospel  pe- 
rish. It  is  not  that  grace  cannot  save  them,  for  it  is 
almighty.  It  is  not  that  it  will  not  save  them,  for 
then  it  would  cease  to  be  grace.  It  is  not  that  others 
are  preferred ;  were  this  the  reason,  grace  would  be 
no  more  free.  It  is  not  because  grace  is  out  of  their 
reach ;  it  is  brought  near  in  the  Gospel.  They  do 
not  perish  because  they  are  not  invited;  the  Saviour 
in  his  grace  says,  Look  unto  me,  all  ye  ends  of  the 
earth,  and  be  ye  saved.  It  is  not  because  they  have 
ground  to  doubt  about  the  sincerity  of  the  offer.  We 
cannot  hesitate  a  moment  about  the  sincerity  of  him 


516 


who  laid  down  his  life,  and  beseeches  sinners  to  be 
reconciled.  But  Gospel  hearers  perish  because  they 
wilfully  neglect  and  despise  salvation  by  free  grace. 
Now  as  well  as  formerly  Christ  has  reason  for  the 
complaint,  "  Ye  will  not  come  to  me,  that  ye  might 
have  life."  What  can  sinners  object  to  this  method 
of  salvation  .'*  It  gives  God  the  glory,  and  saves  the 
sinner.  How  can  you  escape,  if  you  neglect  so  great 
salvation  ?  Consider.  Be  wise.  Now  is  the  accept- 
ed time.  Receive  not  the  grace  of  God  in  vain. 
You  are  called ;  Christ  now  waits  for  your  answer. 
In  a  little  you  must  appear  before  him  to  receive 
your  sentence  and  doom.  Think  on  eternity.  Com- 
pare the  torments  of  hell  with  the  exercise  and  enjoy- 
ments of  heaven.  Those  who  perish  have  nothing 
but  weeping,  wailing,  and  gnashing  of  teeth ;  but  the 
saints  will  eternally  enjoy  God,  and  praise  his  grace. 
In  fine,  from  this  subject  believers  may  learn  when 
they  are  most  meet  for  heaven,  and  have  the  best 
evidence  that  they  shall  be  brought  into  the  palace 
of  the  King.  It  is  when  they  are  most  employed 
in  adoring  and  admiring  Divine  grace.  We  are 
fitted  and  qualified  for  the  enjoyment  and  exercises 
of  the  redeemed  above  in  proportion  to  our  receiving 
and  improving  the  Lord's  grace  below.  In  heaven 
the  saints  will  be  swallowed  up  in  eternal  admiration 
of  Divine  grace.  We  should  not  be  slothful,  but  fol- 
lowers of  them,  who  through  faith  and  patience 
inherit  the  promises.  If  the  Lord's  people  would 
form  any  just  conceptions  of  the  exercise  and  employ 
of  heaven,  they  should  reflect  on  those  seasons  when 
they  were   admitted  to  the  greatest  nearness  and 


517 


familiarity  to  God.  Then,  abstracted  from  the  world, 
sovereign  and  free  grace  occupied  their  attention, 
impressed  their  minds,  and  ravished  their  heart. 
Believing  the  promises,  and  invigorated  to  see  their 
names  in  the  Lamb's  book  of  life,  pouring  out  their 
hearts  to  God,  and  tasting  the  comforts  of  the  Holy 
Ghost,  they  have  been  filled  with  joy  unspeakable 
and  full  of  glory.  These  are  their  best  seasons  and 
sweetest  enjoyments.  They  are  the  gate  of  heaven, 
but  inconceivably  short  of  future  glory.  Heaven  will 
be  a  great  surprise  to  all  who  reach  it !  After  all 
they  have  heard  and  enjoyed,  they  will  find  their 
ideas  have  been  low,  disproportionate,  and  inade- 
quate ;  and  that  heaven  has  been  indeed  within  the 
vail !  Courage,  O  believer,  your  warfare  will  be  ac- 
complished. Your  trials  will  be  ended.  Your  ene- 
mies will  be  conquered,  and  you  will  be  crowned. 
You  shall  obtain  joy  and  gladness,  and  sorrow  and 
sighing  shall  flee  away.  Heaven  will  compensate  all 
your  troubles.  Grace  will  save  you,  and  you  shall 
praise  grace.  Christ  will  bring  forth  the  headstone, 
and  then,  in  conjunction  with  all  the  redeemed,  to 
eternity,  you  will  shout  and  sing  Grace,  grace  unto 
it!! 


E.VD  OF  THE  SERMON? 


^ 


CORRESPONDENCE 


BETWEEN    THE 


HEY.  WlliliiaJM  liAT^lliA^S 

AND 

THE  REV.  JOHN  NEWTON, 

LATE    RECTOR    OP    ST.    MARY    WOOLNOTH, 
LOMBARD-STREET,    LONDON. 

XEVER    BEFORE  PUBLISHET). 


> 


•■♦> 


CORRESPONDENCE. 

MR.  JVM.  BARLASS  TO  THE  REV.  JOHN  NEWTON. 

Rev.  Sir, 

YOU  will  no  doubt  be  surprised  to  find  an  obscure  stranger, 
living  in  another  nation,  addressing  you.  That  you  may  no  longer 
be  in  suspense,  I  shall  so  far  invert  the  usual  order  of  epistles,  as 
to  tell  you  here,  that  I  am  a  student  belonging  to  the  Antiburgher 
Synod  in  Scotland.  It  may  indeed  appear  rashness  and  presump- 
tion, for  one  so  very  mean  and  unworthy  as  I  am,  to  trouble  you, 
who  already  are,  no  doubt,  encumbered  with  a  very  large  circle  of 
correspondents,  and  these,  men  moving  in  far  higher  spheres,  of 
greatly  superior  abilities,  and  exceedingly  more  deserving  of  your 
regard.  But  I  beg  leave  to  assure  you,  that  nothing  but  the  very 
high  esteem  and  regard  which  I  entertain  for  you  would  have 
ever  suggested  the  thought  of  writing  you,  and  nothing  but  the 
modest  humble  spirit  which  breathes  in  your  writings  could  have 
prevailed  upon  me  to  execute  my  purpose.  This  convinces  me 
that  at  least  you  will  not  be  displeased.  I  am  persuaded,  that  you 
very  sincerely  love  all  those  who  love  our  Lord  Jesus,  without 
any  undue  respect  to  the  party  with  which  they  are  connected,  the 
station  of  hfe  in  which  Divine  Providence  has  placed  them,  or  that 
corner  of  the  world  where  their  lot  is  fallen. 

Do  you  inquire  what  is  the  occasion  of  my  writing  you  ?  I  can 
only  say,  that  it  is  to  testify  the  very  great  esteem  I  have  for  you 
as  an  instrument  in  God's  hand  of  reviving  his  truth,  when  so  gene- 
rally despised  by  a  selAwise  and  blind  generation  ;  and  humbly, 
though  very  earnestly,  beseech  you  to  proceed  as  far  as  possible  in 
your  writings.  I  have  not  the  least  doubt  but  God  is  blessing  your 
ministerial  labours  in  that  plot  of  his  vineyard  where  he  has  fixed 
your  residence  ;  but  I  hope  his  blessing  will  by  no  means  be  confined 
to  it,  but  will  difi'use  itself  about  wherever  your  works  go.  God 
appoints  certain  bounds  to  books  as  well  as  men.  A  great  man 
having  wrote,  in  our  country,  in  defence  of  the  truth,  at  the  dawn 

66 


522 


of  the  Reformation,  the  people  urged  to  preach  the  same  doctrine 
pubhcly  :  Sir,  said  they,  we  cannot  all  read  your  writings,  but  we 
can  all  hear  your  preaching.  With  respect  to  you.  Sir,  this  I  must 
nvert;  We  cannot  all  hear  your  discourses  from  the  pulpit,  but 
when  published  we  can  read  them  in  our  own  closet.  You  are 
not,  I  perceive,  so  fond  of  books  yourself  as  many  good  men  have 
been.  You  delight  too  much  in  the  pure  fountain,  the  law  of  the 
Lord,  to  be  greatly  enamoured  with  the  streams  which  are  often 
tinged  with  the  mud  of  human  imperfections.  But  you  well  know, 
Sir,  that  it  is  not  the  happiness  of  every  one  to  see  so  far  and  so 
clearly  into  the  word  of  God,  at  first  view,  as  you  do.  The  Lord 
has  various  ways  of  bringing  his  people  to  the  knowledge  and  love 
of  the  truth.  Some  he  teaches  more  immediately  by  the  word 
itself:  some  by  the  opening  and  applying  of  it  in  the  preaching  of 
the  Gospel  ;  others  by  the  writings  of  holy  and  learned  men  leading 
them  back  to  the  Scriptures,  the  great  source  of  all  that  is  truly 
valuable  in  such  labours.  The  Bible  is  the  delight  and  joy  of  every 
true  believer.  It  is  the  grand  medium  whereby  God  communicates 
light,  life,  sti'ength,  and  consolation  to  his  people.  But,  according 
to  his  adorable  sovereignty,  God  takes  one  by  the  hand  himself,  and 
leads  him  into  those  green  pastures,  while  he  uses  the  preaching, 
conversation,  or  writings  of  his  servants  as  the  more  immediate 
means  of  leading  another  into  the  same  field. 

Do  you  ask,  why  I  am  so  desirous  to  see  more  of  your  writings  ? 
It  is  because  I  hope  they  will  be  of  the  stime  kind,  if  not  still 
more  excellent,  than  those  which  have  already  appeared.  In  those 
already  published,  there  is  that  conformity  to  the  sacred  oracles  in 
the  sentiment,  that  ease  and  simplicity  in  the  manner,  and  that 
agreeable  variety  in  the  subjects  treated,  which  will  render  them 
generally  acceptable,  and  generally  useful  among  those  who  are  not 
ashamed  of  the  simplicity  and  plainness  of  the  Gospel :  and  I  hope 
God  will  not  suffer  them  to  be  without  effect,  even  on  those  who 
are  yet  strangers,  and  so  enemies  to  the  doctrines  of  grace.  The 
experience  of  thousands  now  in  glory  can  attest  the  utility  of  human 
writings,  when,  like  yours,  all  their  beauty,  force,  and  value  flovr 
from  the  great  original,  the  Scriptures, 

The  more  I  read,  the  more  I  admire  every  thing  of  yours,  which 
has  yet  come  to  my  hand.  Your  writings  are  free  of  those  noxious 
qualities  which  too  often  spoil  the  labours  of  otherwise  very  emi- 


523 


nent  Divines.  No  affected  warmth,  no  lumber  of  cold,  uninterest- 
ing digressions,  no  subtile,  unintelligible  intricacies,  no  pomp  of 
unmeaning  words,  no  parade  of  human  learning,  no  ill-natured  re- 
flections, no  violent  party  spirit,  tarnish  your  page.  It  is  a  mixture 
of  these  which  renders  the  writings  of  some,  much  versant  in  the 
Scriptures,  very  unHke  that  pattern  after  which  they  should  copy. 
Even  persons  enlightened  by  the  Divine  Spirit  are  subject  to  these 
errors.  One  thing  I  highly  esteem  in  you  is,  that,  while  you  keep 
off  the  rock  of  a  narrow  spirit,  and  its  never-failing  attendant,  a 
contentious  disproportionate  zeal,  you  do  not,  as  most  men  in  this 
age,  split  on  the  opposite  one,  a  lukewarm  indifference  for  the  truths 
of  the  Gospel.  I  cannot,  on  any  account,  like  their  spirit,  who, 
under  pretence  of  candour  and  charity,  (things  much  cried  up,  but 
little  known,  and  far  less  practised)  would  jumble  all  professing 
Christians  into  one  mass.  Were  this  the  case,  I  am  afraid  this  huge 
lump  would  contain  so  much  corrupt  leaven  as  soon  to  infect  the 
whole.  Neither  is  their  conduct  to  be  commended,  who,  though 
they  attach  themselves  to  that  party  which  they  think  purest,  yet 
are  so  excessively  cautious,  or  unreasonably  timid,  as  either  to 
comply  with  unpalatable  doctrines,  or  else  utter  their  mind  with 
such  diffidence  and  ambiguity  as  rather  injures  than  promotes  the 
cause  of  truth.  Men  of  this  stamp  are  surely  ashamed,  in  part  at 
least,  of  Christ's  Gospel  ;  and  arc  too  fond  of  the  praise  of  men. 
Does  God  clothe  his  servants  with  power  and  might  to  whisper  in 
such  a  soft,  ambiguous  tone  as  will  please  every  body  ?  By  no 
means ;  but  that  they  may  lift  up  their  voice  like  a  trumpet,  and 
boldly  declare  truth  and  error,  sin  and  duty.  There  is,  sure,  the 
greatest  consistency  between  contending  earnestly  for  the  faith, 
and  yet  possessing  that  meek,  calm,  heavenly  temper  which  is  at 
once  an  ornament  to,  and  certain  evidence  of,  genuine  Christianity. 
It  is  indeed  difficult  for  us,  who  are  so  weak  and  so  ready  to  be 
tossed  to  extremes,  to  prevent  our  zeal  rising  to  anger  and  fury, 
or,  on  the  other  hand,  degenerating  into  indifference.  Nay  :  it  is 
absolutely  impossible  for  us  to  keep  in  such  a  narrow  path.  A 
Divine  hand  only  can  preserve  us  in  it.  The  greatest  men  w.hom 
God  has  raised  up  in  his  church  have  been,  in  every  age,  varyi.'^g 
to  one  or  other  of  these  extremes.  Happy  would  it  be  for  us,  if, 
by  their  example,  we  could  learn  to  trust  to  the  Lord,  and  not  lean 
to  our  own  understanding ! 


524 

I  know,  from  the  peculiar  modesty  which  I  discern  in  you,  that 
you  will  think  I  speak  too  highly  of  your  works.  I  do  frankly  ac- 
knowledge that  I  never  was  so  fond  of,  and  perhaps  never  profited 
so  much  from,  any  human  compositions  as  yours.  In  every  case  I 
detest  flattery,  and  would  not,  durst  not  use  it  with  you.  But  I  am 
not  afraid  to  speak  as  I  have  done,  because   I  well  know  you  will 

^  ascribe  all  the  glory  to  its  due  Author,  and  abhor  the  very  thought 
of  sharing  the  least  degree  of  it  with  him.  We  all  hold  of  Christ, 
who  distributes  at  his  pleasure.  Some  believers  long  ago  glorified 
God  in  Paul ;  I  and  others  surely  may  warrantably  glorify  him  in 
you.  Much  sin  has  been  forgiven  you  ;  many  deliverances  have 
been  wrought  for  you  ;  great  grace  has  been  bestowed  on  you  ; 
and  I  hope  great  and  remarkable  will  be  the  advantage  which  the 
church  of  God  shall  reap  from  your  labours  of  love.  God  has  not 
done  so  great  things  for  you  for  nought,  in  bringing  you  through 
such  dangers,  and  turning  you  from  such  Atheism  to  such  a  settled 
faith  in  that  record  which  God  has  given  of  his  Son.  He  no  doubt 
designed  you  to  be  a  living  and  very  visible  instance  of  free, 
sovereign,  distinguishing  grace,  and  therefore  a  warm,  zealous  de- 
fender of  those  doctrines  which  are  calculated  to  exalt  the  Saviour, 
humble  the  sinner,  and  so  lay  a  foundation  for  true  Gospel  holi- 
ness. You  have  the  word  of  God  verified  and  explained  in  your 
own  experience,  and  may  justly  say  what  we  have  heard  and 
learned  from  the  infallible  oracles  ;  what  we  have  also  clearly  seen 
and  felt  in  our  own  soul,  that  declare  we  unto  you.  Luther  very 
often  insists  on  it  as  one  great  leading  cause  why  his  adversaries  could 
not  understand  the  doctrines  of  the  Gospel,  that  they  had  never 
felt  them  verified  in  their  own  experience.  I  have  often  observed 
a  remarkable  coincidence  of  sentiments  between  you  and  him, 
though  your  mode  of  expression  differs  very  much  from  his.  He 
seems  tp  have  obtained  the  greatest  and  best  part  of  his  learning  in 
the  sch6ol  of  experience,  and  in  this  I  suppose  you  pretty  much 
resembl^  him.  If  he  was  a  great  deal  rougher  in  his  language,  the 
limes  jun  which  he  lived  needed  (as  one  of  his  cotemporaries  ob- 
serve 1)  a  severe  and  sharp  physician. 

fl  am  sorry  your  works  are  as  yet  so  little  known  in  our  country 
j^iiope,  however,  they  will  not  be  long  so.     I  have  ever  since  I  was 

/  acquainted  with  them,  used  all  my  influence  in  getting  them  read  ; 
and  have  recommended  them  to  all  my  acquaintances.     A  number 


525 

of  ministers  have  now  got  acquainted  with  them,  who  will  recom- 
mend them  to  others,  and  also  the  laity. 

Books  of  practical  religion  published  with  you  have  little  run 

here,  till  they  are  reprinted  in  our  own  country.     All  of  yours 

which  I  have  yet  seen  is  the  Authentic  Narrative  ;  the  first  vol. 

•  of  the  Ecclesiastical  Review  ;  Omicron's  Letters,  and  one  volume 

of  Sermons. 

The  Authentic  Narrative  is  indeed  a  very  surprising  narrative  ! 
You  would  have  been  much  to  blame  had  you  put  such  a  candle 
under  a  bushel.  1  am  the  more  delighted  with  the  modest  air  in  it, 
that  it  so  seldom  is  to  be  found  in  books  of  this  kind.  We  are  often 
ready  to  cry,  Is  the  Lord's  hand  shortened  that  it  cannot  save  ?  is 
his  mercy  clean  gone  ?  But  God  has  added  in  you  one  to  the  many 
instances  of  the  sovereignty  and  greatness  of  his  grace,  in  saving 
from  the  very  lowest  deeps  of  misery.  One  thing  I  beg  leave  to 
hint  is,  that  I  am  afraid  your  very  great  modesty  has  deprived  us  of 
some  more  valuable  letters  on  that  subject.  Might  you  not  have 
added,  may  you  not  yet  add,  a  few  letters  on  the  period  intervening 
between  your  remarkable  change  and  your  entry  upon  the  minis- 
try ?  They  might,  perhaps,  not  be  so  surprising  as  those  we  have, 
but  on  that  account  not  the  less  edifying.  It  would  be  very  agree- 
able to  mc  and  others  to  learn  how  and  hij  what  means  you  arrived 
at  such  clear  views  of  the  Gospel  doctrine,  and  such  an  extensive 
acquaintance  with  the  sentiments  of  both  enemies  and  friends.  Am- 
bition often  obtrudes  unworthy  performances  upon  the  public  : 
humility  sometimes  hides  precious  and  rich  treasures  in  the  earth. 

Might  not  Omicron  produce  another  volume  of  his  sweet  instruc- 
tive letters.  That  book,  next  to  the  Greek  New  Testament, 
shall  be  my  Vade  Mecum.  Every  tiuie  I  read  it  (and  if  you  knew 
how  often  you  would  pronounce  rae  whimsical)  I  cannot  help  think- 
ing, and  saying,  'Tis  pity  Mr.  Newton  should  do  any  thing  but  write 
letters  ;  I  wish  to  know  his  mind  on  every  subject ;  and  there  are 
many  sultjects  of  equal  importance  still  remaining.  I  would  be 
happier  than  I  can  well  express  to  hear  that  you  were  proceeding 
in  your  Ecclesiastical  Review.  The  work  to  be  sure  is  arduous, 
but  the  efiects,  I  dare  say,  will  be  proportionally  great  and  happy. 
The  church  histories  which  we  have,  are  generally  rather  learned 
than  pious  ;  fuller  of  bones  than  meat.  But  why  compare  your 
Review  with  these  dry  histories.     Your  intention  is  quite  different ; 


526 


so  is  your  plan  and  execution.  Some  have  huddled  logetlier  male- 
rials  for  a  work  of  tliis  kind  :  but  it  would  require  one  who  could 
discern  the  operations  of  the  Lord's  hand  to  put  them  together  in 
such  a  manner  as  God  might  be  glorified  and  the  church  edified. 
The  writer  of  church  history  should,  of  all  men,  be  the  most  care- 
ful and  diligent  observer  of  Providence.  This  I  am  sure  you  have 
been.  I  desii-e  to  bless  God  for  what  he  has  already  enabled  you 
to  do.  The  period  you  have  got  over  is  doubtless  the  most  im- 
portant. The  succeeding  ages,  however,  will  atford  abundant 
matter  for  useful  reflections,  and  particularly  the  era  of  the  Reform- 
ation. The  history  of  this  glorious  period  is  wickedly  aspersed  by 
some  ;  misrepresented  by  many,  and  rightly  understood  by  few. 

It  gives  me  much  pleasure  to  find  that  God  is  still  raising  up  and 
maintaining  some  witnesses  for  the  purity  of  the  Gospel  in  the  cor- 
rupt Church  of  England.  I  am  afraid  too  many  of  your  ministers 
have  sided  for  some  time  past  with  the  Arminians.  The  Thirty- 
nine  Articles  have  been  abused  and  insulted.  The  writings  of  the 
^vorthy  Reformers  in  the  reigns  of  Elizabeth  and  James  have  been 
neglected,  while  the  heterodoxies  of  Burnet  and  Whitby,  or  the 
still  more  loose  and  incoherent  stuff  of  some  modern  writers,  have 
been  admired  and  copied. 

Mr.  Toplady's  Histor}'  of  the  Calvinism  of  the  Church  of  Eng- 
land is  a  standing  witness  against  her  present  clergy  I  But,  alas  ! 
our  own  church  in  this  land  is  little  better.  She  is  torn  to  pieces 
by  dissentions.  She  is  overrun  with  heresy.  Her  hedge  of  disci- 
pline is  pulled  down.  Wild  beasts  make  her  their  pre3\  Some 
pulpits  whisper  Arminianism.  From  others  proceed  loud  Socinian 
blasphemies.  Very  few  are  free  from  the  Neonomian  scheme.  Still 
indeed  there  are  a  number  of  .ministers  in  her  who  are  servants  of 
Jesus.  Of  these  some  are  more,  some  less,  faithful.  But  they  are 
constantly  on  the  decrease.  If  an  orthodox,  religious  minister  dies, 
generally  the  patron  thrusts  in  one  whom  none  but  a  few ,  and  those 
the  Avorst  in  the  parish,  will  hear.  The  General  Assembly  is  ex- 
ceeding tame.  A  few  dissenting  voices  are  despised.  The  majority 
are  not  only  inclined  to  bear,  but  seem  to  take  pleasure  iu  carrying 
whatever  burdens  the  civil  power  thinks  fit  to  impose  ;  they  even 
add  new  ones. 

The  i)arties  which  have  left  her  communion  are  chiefly  these 
three  :  the  Burgher  and  Antiburgher  Synods,  and  the  Presbytery  of 


527 

Relief.  The  hist  can  hardly  be  said  to  have  gone  so  far  ;  only  they 
have  erected  meeting-houses  distinct  from  the  parish  church,  and 
they  are  more  orthodox  than  the  generality  of  the  established 
church.  The  other  two  are  strictly  distinct  bodies,  and  both 
hold  by  the  Westminster  Confession.  You  will  certainly  have 
heard  of  the  Secession  (for  so  are  they  called)  in  Scotland.  Per- 
haps your  information  may  have  been  only  by  the  roar  of  male- 
volence. We  arc  accused  of  ignorance  and  bigotry.  That  we 
know  too  little,  is  too  true  ;  that  some  may  be  too  narrow-minded 
and  bigoted  may  be  equally  true.  But  we  little  deserve  these  accu- 
sations from  those  who  are  most  liberal  of  them.  But  if  you  should 
condescend  to  answer  this  with  a  few  lines,  and  if  you  desire  it,  in 
my  next  I  would  endeavour,  as  far  as  I  could,  to  give  you  the  true 
state  of  the  secession,  and  religion,  and  the  cause  of  truth  among 
their  hands.     Then  I  will  show  how  fir  these  charges  are  just. 

I  must  beg,  my  much  esteemed  Sir,  your  excuse  for  my  extreme 
prolixity.  It  was  after  very  long  hesitation  that  I  ventured  to  write 
you  at  all.  However,  after  once  beginning,  with  the  greatest  plea- 
sure, and  insensibly  I  run  out  this  length  ;  and  should  gladly  do  the 
same  at  another  time,  were  any  thing  I  can  say  in  the  least  agree- 
able to  you.  I  am  not  impudent  enough  to  beg  a  place  among  your 
correspondents.  That  honour  would  be  too  great  for  me  ;  and 
perhaps  your  circle  will  already  be  enlarged  enough.  But  if  your 
other  more  important  avocations  would  for  once  permit  you  to 
return  a  (ew  lines,  they  would  be  esteemed  a  very  high  favour. 
You  are  the  first  I  ever  wrote  to  with  whom  I  have  not  a  personal 
acquaintance  ;  only  real  regard  and  the  highest  esteem  would  have 
prevailed  on  me.  1  would  be  glad  to  hear  if  you  are  publishing 
any  thing,  and  on  what  subjects.  Does  the  number  of  CaJvinists 
increase  in  the  Church  of  England  ?  Are  the  doctrines  of  grace 
attended  with  any  remarkable  effects  where  they  are  preached  ? 
Is  there  a  friendly  correspondence  and  harmony  among  such  as  are 
reputed  Calvinists  ?  Is  Mr.  Haweis  still  alive,  and  where  ?  Is 
Mrs.  Newton  still  living,  and  well  ?  A  few  hints  relative  to  these, 
or  any  thing  else  remarkable  with  you,  and  also  to  hear  of  your 
own  personal  welfare,  would  exceedingly  oblige  me.  I  sincerely 
wish  you  much  Divine  assistance  in  your  great  work. 


528 


ME.  W3I.  BAIILASS  TO  THE  REV.  JOHN  NEWTON. 

Rev.  and  very  dear  Sir, 

YOUR  letter,  with  which  I  was  duly  favoured,  gave  me  the 
greatest  pleasure.  I  know  not  how  much  I  am  obliged  to  you  for 
cheerfully  accepting  a  correspondence  with  me.  Self-conceit 
never  once  would  have  whispered  that  I  deserved  it.  As  to  your 
condition,  I  beg  leave  once  for  all  to  assure  you,  that  I  did  not  say, 
and  never  can  say,  the  half  of  what  I  thought :  but  rather  than  lose 
such  a  valuable  correspondent,  I  shall  endeavour  strictly  to  observe 
this  condition,  though  it  will  be  hard  enough,  for  in  every  thing  it 
will  hold  true,  that  out  of  the  abundance  of  the  heart  the  mouth 
will  speak,  and  the  pen  will  write.  I  hope,  however,  any  thing 
said  did  not  offend  delicacy.  Mrs.  Newton's  welfare  makes  me  ex- 
ceedingly happy.  I  sincerely  wish  she  and  you  may  be  long  spared 
for  mutual  blessings  and  comforts  to  one  another,  and  to  the  country 
about.  If  I  had  known  she  had  had  a  sister  so  near,  I  certainly 
would  have  been  acquainted  with  her,  though  good  breeding  should 
have  suffered  a  little.  I  was  in  the  East  Country  not  long  before 
I  wrote  you  last.  I  then  hinted  my  design  of  leaving  Paisley,  which 
my  heart  was  much  set  on,  but  through  the  importunity  of  friends 
I  condescended  to  stay  some  time  longer.  How  long  I  cannot  say. 
This  way  I  cannot  get  near  Anstruther  till  harvest,  when  I  shall, 
with  the  greatest  pleasure  wait  on  Mrs.  Cunningham.  Would  like 
to  hear  of  Mr.  Haweis  getting  the  better  of  his  complaint.  I  esteem 
Mr.  Haweis.  Every  town  where  Christ  has  a  fi'ieud,  will  get  a 
visit  on  his  account — then  happy  Olney,  where  so  many  real  -Chris- 
tians live  and  pray,  and  where  Mr.  Newton  is  !  Am  very  sorry 
that  you  have  no  views  of  proceeding  in  the  history — if  they  might 
be  told,  would  hke  to  know  the  reasons.  Would  like  the  rest  of  the 
letters  published  as  soon  as  possible.  When  I  wrote  you  last  I  had 
not  seen  any  hymns.  I  have  since  seen  a  specimen  in  the  third 
edition  of  Omicron's  Letters.  They  please  me  much.  I  am  happy 
to  tell  you  that  your  works  are  very  much  sought  for  and  read 
since  I  wrote  last. 

I  am  very  glad  that  you  are  disposed  to  inquire  into  the  princi- 
ples of  Scceders,  and  if  it  were  in  my  power  I  would  be  particularly 
glad  to  ofTcr  you  some  hints,  which  might  be  of  use  to  give  you 
sgme  notion  of  the  difference   between  the   Burghers  and  Anti- 


Q29 

burghers.  It  will  be  necessary  in  the  first  place  to  say  something 
of  the  Secession  testimony.  It  is  a  testimony  against  the  manner  of 
settling  religion  in  Scotland  at  the  Revolution.  Then  the  Lord 
wrought  a  wonderful  deliverance  for  us,  but  we  sadly  misimproved 
it.  It  is  a  branch  of  Presbyterian  principles,  that  the  government 
of  the  church  by  Presbytery  is  the  only  form  of  government  that 
Christ  has  appointed  in  his  house  ;  being  equally  removed  from 
lordly  domination,  and  from  popular  disorder.  But  by  the  act  of 
settlement,  Presbytery  was  established  in  Scotland  upon  this  prin- 
ciple, that  there  is  no  fixed  form  of  church  government  appointed  in 
the  word  of  God  ;  that  several  forms  of  it  may  be  agreeable  to  the 
Scripture,  and  that  Presbytery  was  preferable  in  Scotland  only  for 
a  political  reason,  because  the  most  agreeable  to  the  genius  and 
inchnations  of  the  people.  This  is  one  reason  why  Seceders  dis- 
approve of  the  manner  of  settling  religion  at  the  Revolution.  Pres- 
byterians look  upon  the  intrinsic  power  of  the  church  as  an  invalu- 
able trust  committed  to  her,  which  she  is  never  to  give  up  to  the 
greatest  prince,  or  the  greatest  prelate,  under  heaven.  It  is  a 
power  of  preaching  the  word,  of  exercising  discipline  and  govern- 
ment without  being  accountable  to  the  civil  magistrate.  The 
church,  according  to  the  principles  of  Presbyterians,  knows  no 
head  besides  Christ.  But  at  the  Revolution  the  intrinsic  power  of 
the  church  was  in  part  given  up  to  the  king,  in  regard  that  he,  or 
his  commissioner,  were  allowed  by  that  settlement  to  specify  the 
time  and  place  for  the  meeting  of  her  assemblies.  It  is  obvious, 
that  this  renders  it  easy  for  the  magistrate  to  impede  or  interrupt 
the  proceedings  of  her  judicatures.  Seceders  think  it  necessary  to 
testify  against  this,  in  order  to  hold  fast  the  liberty  wherewith 
Christ  has  made  them  free.  Besides,  Seceders  hold  it  to  be  a  duty, 
enjoined  by  the  word  of  God,  for  a  people  in  their  social  capacity, 
whether  many  or  few,  to  enter  into  a  public  oath  and  covenant, 
avouching  the  Lord  to  be  their  God,  to  walk  in  his  ways,  and  to  keep 
his  statutes,  and  his  commandments,  and  his  judgments.  This  was  a 
moral  duty  under  the  Old  Testament,  enjoined  upon  moral  grounds, 
and  therefore  is  of  perpetual  obligation.  This  duty  was  quite 
neglected  by  the  Church  of  Scotland  after  the  Revolution,  though  it 
was  a  piece  of  reformation  she  had  attained  to  in  former  times. 
Seceders  complain  of  this  in  their  testimony — complain  that  the 
church  rather  went  back,  than  set  fonvard  in  refornaaHon. 

67 


530 

Many  things  -lell  out  afterward  which  furnished  too  much  matte $' 
of  testimony.  Seceders  testify  against  the  union  between  the  two 
nations,  because  the  support  of  the  Church  of  England,  with  her 
hierarchy  and  all  her  ceremonies,  is  an  article  of  it.  When  Pres- 
byterians gave  their  consent  to  this  article,  they  consented  to  sup- 
port what,  according  to  their  professed  principles,  is  contrary  to 
the  word  of  God,  and  consequently  sinful. 

Presbyterians  look  upon  it  as  a  very  distinguished  privilege  of  the 
church  of  Christ,  that  the  people  have  a  right  to  choose  their  own 
pastors — to  try  the  spirits  whether  they  be  of  God.  But  the  Church 
of  Scotland  was  deprived  of  this  right  by  the  act  restoring  lay 
patronages  :  and  her  courts  of  judicature,  instead  of  seeking  the 
repeal  of  this  act,  have  promoted  the  execution  of  it  in  all  its  rigour, 
disregarding  the  complaints  of  the  people,  and  deciding  every  con- 
tested settlement  in  favour  of  the  patron's  pretensions.  In- 
stances of  this  could  be  mentioned,  which  would  amaze  you.  The 
people  of  a  parish  not  far  distant  struggled  in  the  keenest  manner 
against  the  presentee  for  seven  years — at  last  he  was  settled,  and 
like  many  others,  commenced  stipend  gatherer.  By  the  by,  pa- 
tronage has  always  been  reckoned  a  greater  grievance,  and  more 
sensibly  felt  in  Scotland  than  England.  The  people  had  been 
always  accustomed  to  choose  their  ministers.  A  presentation  has 
been  such  an  odious  thing  here  that  scarcely  ever  one  good  man 
accepted  it. 

Seceders  testify  against  the  decision  of  the  General  Assembly 
about  a  book  called  the  Marrow  of  Modern  Divinity,  which  no 
doubt  you  will  have  seen  ;  they  have  no  peculiar  attachment  to  it, 
as  if  it  were  a  standard.  Many  good  Seceders  have  never  seen  it. 
But  they  think  it  their  duty  to  adhere  to  several  important  doc- 
trines, which  were  either  openly  condemned  or  darkened  by  that 
assembly,  such  as,  the  freedom  of  a  believer  from  the  law  as  a  cove- 
nant of  works ;  his  freedom  from  a  slavish  spirit  ;  the  particular 
appropriation  of  faith  ;  the  free,  unhmited,  unconditional  ofl'er  of 
Christ  in  the  Gospel  to  sinners  of  mankind  as  such,  the  uncondition- 
ality  of  the  covenant  of  grace,  &c.  &c.  The  assembly  condemned 
these  truths  in  the  year  1721,  if  I  mind  right.  This  is  a  very  ma- 
terial part  of  the  testimony  of  Seceders.  The  controversy  was 
much  the  same  with  that  which  happened  soon  after  the  Revolution 
among  the  Dissenters  about  the  city  of  London. 


531 

As  the  judicatures  of  this  church  were  forward  in  condemning 
these  truths,  they  were  as  backward  to  censure  the  erroneous. 
They  have,  at  times,  though  their  crimes  were  great,  been  dis- 
missed with  little  censure,  or  rather  commendations.  A  volume 
i^carcely  could  contain  an  enumeration  of  particular  instances.  Two 
were  much  taken  notice  of,  as  they  soon  followed  the  condemna- 
tion of  the  above  truths  in  the  Marrow,  happened  about  the 
beginning  of  the  secession,  and  were  among  the  first  of  the  kind 
that  took  place  in  the  Church  of  Scotland.  The  first  instance  was 
that  of  Mr.  Simson.  To  say  nothing  of  his  opposition  to  the 
great  doctrines  of  the  Gospel,  he  was  a  bold  subtle  Arian  ;  and  yet 
was  dismissed  after  a  very  long  process  with  only  a  suspension  from 
his  teaching  as  divinity  professor.  The  other  was  of  Mr.  Campbell, 
professor  in  the  university  of  St.  Andrews.  This  man  boldly 
avowed  that  self-love  was  the  sole  motive  of  all  virtuous  and  reli- 
gious actions.  The  assembly  approved  of  Mr.  Campbell's  explana- 
tion of  his  opinion  with  regard  to  the  motive  of  virtuous  actions, 
which  was,  according  to  him,  not  the  glory  of  God,  but  our  de- 
light in  it. 

It  was  the  conduct  of  the  judicatures  which  brought  on  the 
secession.  Mr.  Ebenezer  Erskine  having  testified  with  an  honest 
freedom  against  the  corruptions  of  the  church,  particularly  against 
an  act  of  assembly,  1732,  vesting  the  right  of  electing  ministers,  in 
heriters  and  elders,  that  is,  in  a  small  part  of  a  congregation  instead 
of  the  whole,  admitting  only  some  of  the  Lord's  people  to  a  privilege 
which  he  had  bestowed  on  them  all.  Mr.  Erskine  having  given  so 
plain  a  testimony  in  a  sermon  before  the  Synod  of  Perth  and  Stirling, 
was  rebuked  by  that  court  for  speaking  disrespectfully  of  the  judica- 
tures of  the  church.  Mr.  Erskine  protested  against  this  rebuke,  as 
putting  a  stop  to  that  freedom  that  the  ministers  of  Christ  ought  to 
use  in  testifying  against  the  sins  and  corruptions  of  the  times.  He 
appealed  to  the  assembly.  The  assembly  appointed  a  commission 
of  their  number  to  take  cognizance  of  the  affair.  In  short,  Mr. 
Erskine,  with  two  other  ministers  who  joined  with  him,  were  sus- 
pended by  the  commission  from  the  exercise  of  their  office. 

Conscious  of  being  engaged  in  a  good  cause,  these  ministers  could 
by  no  means  submit  to  this  unjust  censure.  The  consequence  was, 
that  they  were  in  fact  cast  out  of  the  church,  and  were  obhged  Ui 
form  themselves  into  a  Presbytery,  for  the  exercise  of  those  power* 


532 


of  teaching,  of  discipline,  and  governnaent,  which  our  Lord  Christ 
had  committed  to  them.  Thus  the  secession  was  a  matter  of  neces- 
sity ;  it  was  brought  about  rather  by  a  providential  train  of  events, 
than  in  consequence  of  any  formed  design  of  those  who  were  the 
instruments  of  it.  The  Associate  Presbytery,  (for  that  was  the 
name  they  assumed)  published,  in  1738,  their  Act  and  Testimony, 
in  which  they  reckon  up  many  of  the  grounds  of  the  Lord's  con- 
troversy with  the  church  and  the  nation. 

The  ground  of  the  secession  was  not  merely  that  the  judicatures 
of  the  church  persisted  in  their  positive  corruptions,  but  also  that 
they  obstinately  refused  to  pay  any  attention  to  those  pieces  of 
reformation  which  had  been  formerly  attained,  particularly  in  that 
remarkable  period  of  the  history  of  the  Church  of  Scotland,  be- 
tween 1638  and  1650.  The  example  of  our  forefathers,  at  that 
time  subordinate  to  the  Scriptures  of  truth,  was  the  model  which 
the  Associate  Presbytery  had  constantly  in  view.  On  this  plan 
they  drew  up  a  confession  of  sins,  public  and  personal,  acknow- 
ledged the  obligation  of  the  solemn  covenant  that  had  been  entered 
into  by  our  fathers,  and  framed  a  bond  suited  to  their  own  situa- 
tion, in  which  they  take  the  Lord  for  their  God,  they  take  Christ 
for  their  Saviour,  his  righteousness  for  the  only  ground  of  their 
hope,  his  word  for  their  only  rule,  and  his  Spirit  for  their  guide,  and 
bind  themselves  by  oath  to  serve  him  from  a  principle  of  gratitude 
and  thankfulness,  and  particularly  to  cleave  to  the  testimony  they 
had  engaged  in  against  the  errors  and  corruptions  of  the  times. 

The  ministers  first  entered  into  this  bond,  and  then  they  pro- 
posed to  admit  the  people  of  their  respective  congregations  to  join 
in  it.  This  resolution  led  the  ministers  to  inquire  whether  the 
people  were  involved  in  any  oaths  inconsistent  with  the  bond.  In 
consequence  of  this  inquiry  one  of  the  ministers  moved,  at  a  meet- 
ing, in  1744,  that  the  religious  clause  of  some  Burgess  oaths 
should  be  taken  into  consideration.  About  this  time  their  number 
being  considerably  increased,  they  divided  themselves  into  three 
Presbyteries,  subordinate  to  their  general  meeting,  which  took  the 
name  of  the  Associate  Synod.  In  1746  there  was  a  great  deal  of 
reasoning  in  the  Synod,  on  the  religious  clause  of  some  Burgess 
oaths.  The  clause  is  in  these  words,  "  I  profess  and  allow  with 
my  heart  the  true  religion  presently  professed  within  this  realm, 
and  authorized  by  the  laws  thereof."    The  Synod  passed  -an  act. 


533 

declaring  that  this  oath  was  inconsistent  with  the  bond  they  had 
entered  into,  and  with  their  present  state  of  secession  from  the 
church  estabhshed  by  law.  The  ministers  who  were  afterward 
called  Burghers,  from  their  defence  of  the  Burgess  oath,  entered 
their  protest  against  this  decision  of  the  Synod.  Their  opposition 
increased,  till  it  brought  on  a  separation  between  the  parties,  so 
that  there  are  now  two  different  bodies  of  Seceders  ;  each  of  them 
has  its  Presbyteries,  and  each  an  Associate  Synod  ;  both  pretend  to 
adhere  to  the  same  testimony. 

With  regard  to  principles,  the  Antiburghers  adhere  to  the  whole 
of  the  act  and  testimony  published  by  the  Associate  Presbytery  ; 
the  Burghers  charge  it  with  errors  and  mistakes  ;  the  Antiburghers 
testify  against  the  manner  of  settling  religion  in  Scotland  at  the 
Revolution  ;  the  Burghers  defend  it ;  the  Antiburghers  maintain 
«he  reasonableness  of  covenanting  at  present ;  the  Burghers  deny  it. 
In  fine,  the  cause  of  all  these  differences  is,  that  the  Antiburghers 
hold  the  Burgess  oath  to  be  sinful,  while  the  Burghers  regard  it  as 
quite  lawful. 

With  regard  to  practice,  the  Antiburghers  are  pursuing  the  path 
which  the  Associate  Presbytery  had  marked  out ;  but  the  Burghers 
have  been  going  farther  astray  from  it  ever  since  they  left  their 
brethren ;  they  seldom  take  any  notice  of  the  act  and  testimony, 
and  they  never  enter  into  the  bond. 

Thus  much  for  what  I  thought  necessary  to  give  you  some  notion 
^the  secession,  and  the  difference  between  the  Burghers  and  Anti- 
burghers, which,  in  fact,  is  very  great.  I  have  been  long,  but 
could  not  make  it  shorter.  'Tis  true  I  am  an  Antiburgher,  but  am 
not  conscious  of  writing  one  word  dictated  by  partiality.  Though 
the  account  is  badly  executed,  it  is  well  meant,  and  may  be  firmly 
depended  upon  for  truth.  After  all,  I  am  afraid  you  will  enter 
into  the  spirit  of  this  controversy.  The  difference  between  the 
established  church  and  the  Seceders,  and  that  again  between  them, 
is  v^ry  great,  and  though  volumes  were  written,  it  could  not  be 
taken  up,  unless  a  person  were  Uving  in  the  country. 

I  beg  leave  to  write  you  one  letter  more  on  what  may  be  called 
the  interior  police  of  the  Seceders.  You  will  understand  it  at  first 
view.     After  that  I  shall  contract  my  bounds. 

Mr.  J n  had  been  a  little  acquainted  with  Mr.  Townsend. 

Me  had  been  fond  of  himj  and  thought  him  remarkably  religious  ; 


534 

he  has  since  heard  some  things  unfavourahle  and  hurtful  to  his 
character  ;  he  would  wish  to  know  how  he  is  doing,  and  if  his 
character  is  good. 

I  know  not  if  your  books  are  entered  or  not.  If  it  would  be  no 
hurt  to  the  printers  in  England,  I  would  cause  them  to  be  printed 
here.  What  we  cannot  have  in  London  under  5s.  is  easily  got  here 
at  2s.  If  in  the  smallest  degree  against  the  London  booksellers,  I 
would  be  quite  against.it.  I  have  only  the  interest  of  religion  at 
heart.     I  would  beg  you  to  satisfy  me  in  this  particular. 

This  letter  is  so  silly  and  mean,  that  I  am  almost  ashamed  to  send 
it  to  you.  It  puts  me  in  mind  of  the  prayers  and  other  religious 
services  I  am  daily  trying  to  offer  up  to  the  Lord.  What  sad  pieces 
of  blundering  work  are  they !  What  with  hypocsrisy,  heart-wan- 
dering, vain  and  sinful  thoughts,  Atheism,  unbehef,  stupidity,  care-' 
lessness  ;  what  with  legal  confidence  at  some  times,  jand  slavish  fear 
at  other  times,  they  are  all  covered  over  with  blots.  I  send  you 
this  letter  with  all  its  defects  and  blunders,  persuaded  that  candour 
and  friendship  will  cover  them  all.  Why  should  I  not  do  the  same 
with  my  poor  tattered  performances  in  religion  ?  Why  should  I 
not  put  them  in  Christ's  hand,  believing  that  his  friendship  will 
cover  them,  will  recommend  them,  and  make  them  come  up  with 
acceptance  before  God  ?  Christ  is  the  best  friend  ofj^ooip^pners. 
Good  news  it  is  for  us,  that  his  friendship  and  his  aqPRcacy  do  not 
proceed  upon  any  thing  in  us  or  done  by  us  ;  but  only  upon  his 
own  righteousness.  He  is  our  advocate,  because  he  is  our  pr^ 
pitiation.     May  the  Lord  interest  us  in  both. 

I  beg  you  would  write  me  as  soon  as  possible.  WVite  little  or 
much  as  is  convenient.  I  would  wish  you  to  write  a  great  deal ; 
but  never  neglect  to  write  me,  because  you  have  not  leisure  to 
write  much. 

# 
MR.  WM.  BARLASS  TO  THE  REV.  JOHN  NEWTON. 

I  AM  quite  ashamed  that  I  am  so  long  in  acknowledging 
your  very  valuable  letter,  which  came  duly  to  hand.  It  was  really 
not  in  my  ])ower.  I  got  it  only  a  day  or  two  before  I  went  from 
home  on  business  to  Perthshire,  from  which  I  but  lately  returned. 


535 

I  now  return  you  my  most  sincere  and  hearty  thanks.  I  acknow- 
ledge I  rather  wearied  for  your  last.  Not  that  at  any  time  I  would 
mean  to  hurry  you,  or  ask  an  account  of  your  silence.  Far  from 
that — I  shall  always  be  exceeding  glad  to  hear  from  you  when 
your  writing  will  not  be  in  the  least  inconvenient.  Your  apology, 
for  which  there  was  no  need,  was  too  satisfactory.  We  need  ti'ials  ; 
and,  thanks  to  Christ,  we  get  them.  Happy  they  who  are  ready  to 
encounter  the  last  enemy,  and  having  done  all  to  stand.  All  must 
die  ;  most  die  fools  ;  but  there  are  a  few  who  die  wise  indeed. 
Blessed  death,  to  die  in  Him  who  is  hfe  itself!  How  glad  was  I  to 
hear  that  your  father-in-law  lived  and  died  in  the  Lord  !  Dear  in 
God's  sight  was  that  saint's  death,  and  well  might  he  say.  Thy  ser- 
vant, Lord,  I  am,  and  will  be  to  eternity.  I  have  some  flint  thoughts 
what  Mrs.  Newton  would  feel  upon  the  death  of  her  dear  father  ;  and 
I  really  feel  much  for  her.  It  may  seem  enthusiastic  ;  but  it  is  true, 
that  I  am  as  much  concerned  in  Mrs.  Newton's  welfare  as  that  of 
my  nearest  relations.  Though  it  might  be  your  loss,  it  was  his 
exceeding  gain  ;  the  day  of  his  death  being  better  than  the  day  of 
even*his  second  birth.  You  tell  me  he  was  in  extreme  pain  ;  but 
the  very  moment  that  death  executed  the  commission  pain  for  ever 
ceased,  and  pining  sickness  never  touches  more.  He  would  be 
delightfully  surprised  to  find  himself  out  of  the  arms  of  his  mourning 
daughter  in  the  embraces  of  a  set  of  kind  and  beneficent  spirits,  ap- 
pointed to  convoy  him  to  the  heavenly  mansions  !  Luke  tells  us, 
that  the  beggar  died,  and  was  carried  by  angels  into  Abraham's 
'bosom  ;"  and  this  honour  have  all  the  saints.  What  unknown  plea- 
sures would  he  taste  in  conversing  with  the  natives  of  the  better 
country' !  What  information  would  they  give  him  of  the  manners, 
the  privileges,  the  glories,  and  especially  of  the  King  of  the  country 
he  was  going  to  !  You  justly  observe  that  his  death  is  not  properly 
a  subject  for  mourning. '  We  are  indeed  apt  to  mourn  at  the  death  of 
even  our  religious  friends,  though  undoubtedly  we  ought  to  rejoice 
that  they  have  made  such  a  happy  change.  They  are  safe  in  the 
harbour,  while  we  are  tossing  on  a  rough  and  stormy  sea  ;  they  are 
in  the  land  of  long  and  everlasting  joy,  while  we  are  wandering  in  the 
weary  vale  of  tears  ;  they  are.pi^fectly  holy  and  happy,  while  we 
are  in  perpetual  danger  from  corruption  within  and  from  number- 
less snares  and  temptations  without.  It  is  Christ's  will  they  should 
bo  in  heaven,  and  why  should  we  be  against  it  ?     Ho  wants  them 


i36 


with  him  to  behold  his  glory  ;  intensely  to  search  into  the  vast  eX' 
tent  of  it,  to  admire  and  praise,  to  rejoice  and  glory  in  it. 

We  need  not  then  sorrow  as  those  who  have  no  hope,  but  let  xi* 
follow  them  who,  through  faith  and  patience,  are  possessing  the 
promise.  If  we  have  grace  in  the  bud,  it  will  at  length  be  blown 
into  the  full  blossom  of  glory,  and  we  shall  soon  join  the  large 
assembly  of  saints  above,  who  have  it  for  their  unwearied  employ 
to  contemplate  the  fair  Immanuel. 

After  all,  to  me,  at  least,  death  is  an  awful  subject.  Often,  very 
often,  do  I  shudder  at  the  thoughts  of  launching  into  the  world  of 
spirits. 

My  worthy  Sir,  let  me  frequently  have  a  share  in  your  prayers  ; 
and  when  praying  for  me  it  will  always  be  a  suitable  petition  (it 
is  a  very  comprehensive  one)  that  the  Lord  would  make  me  willing 
and  ready  to  die.     I  must  stop,  and  not  weary  you. 

I  am  quite  happy,  if  the  hints  I  sent  you  about  the  Secession 
were  in  the  least  satisfactory.  Your  letter  was  so  long  in  coming, 
that  I  was  afraid  you  might  consider  that  what  I  wrote  was  some- 
way reflecting  on  Episcopacy,  and  so  heartily  despise  writiffg.  I 
was  conscious  that  nothing  of  that  kind  was  meant,  and  that  simply 
a  few  facts  were  noticed.  Pardon  the  ungenerous  surmise,  which 
arose  merely  from  a  fear  of  offending  you.  I  might  have  known 
your  spirit  better.  I  can,  with  the  utmost  safety  assure  you,  "  that 
I  like  you  every  way  as  well  as  though  you  were  an  Antiburgher, 
like  myself."  I  am  very  much  obliged  to  you  for  the  sketch  of 
your  sentiments,  and  earnestly  beg  your  Commentary  (as  you  call 
it)  on  every  thing  I  write  you,  and  as  much  new  text  as  possible. 
Could  you  possibly  think  that  any  thing  you  write  would  offend  me  ? 
Perhaps  I  would  be  the  last  person  living  whom  you  could  offend, 
especially  when  writing  to  myself  Much  more  need  have  I  to 
"  entreat  you  to  bear  with  my  weakness,  and  pass  by  it,  if  I  have 
written  any  thing  which  should  displease  you." 

Sir,  rather  pity  me,  that  I  promised  another  sheet  upon  the 
Seceders.  I  may  weary  you  ;  and  it  is  not  so  easy  as  might  be 
thought  to  write  about  real  religion  in  this  country.  It  is  easy 
telling  you  what  profession  theijp  is,  but  it  is  not  so  easy  to  dis- 
cern the  practice  and  reality.  A  stranger  would  be  apt  to  suspect  me 
of  prejudice,  were  I  to  express  my  sentiments  about  real  religion  in 
the  established  church.     There  are  many  good  men  in  it,  at  which  I 


537 


greatly  rejoice  :  yet  I  cannot  help  saying,  that  the  number  of  faith- 
ful, diligent,  evangelical  ministers,  and  of  holy,»  tender,  humble 
Christians,  comparatively  "is  but  small,  very  small. 

There  are  near  one  hundred  ministers  in  the  Antiburgher  Synod. 
I  cannot  tell  the  precise  number  of  Burgher  ministers,  but  they  are 
considerably  fewer.  Our  congregations,  upon  an  average,  may  be 
reckoned  at  four  or  live  hundred  examinable  persons.  They  gene- 
rally consist  of  the  lower  or  middling  sort  of  people.  Our  clergy- 
men are,  for  the  most  part,  maintained  as  decently  as  those  of  the 
established  church.  Each  Synod  has  one  appointed  to  teach  di- 
vinity ;  so  that  our  students  attend  the  universities  only  for  the  lan- 
guages and  philosophy.  We  attend  our  professor  the  same  number 
of  years  as  they  do  at  the  universities,  and  are  enjoined  the  same 
exercises,  only  we  allot  the  Saturdays  for  prayer  and  conference — 
a  thing  known  at  no  university.  Those  days  we  never  think  lost. 
Our  present  professor  is  a  man  of  a  most  amiaole  character.  He 
has  a  vast  deal  of  solid  sense,  and  speaks  of  things  the  most  difficult 
in  divinity  with  the  same  ease  and  simplicity  as  if  it  were  of  some 
common  story.  He  has  a  most  amazing  acquaintance  with  the 
Bible,  and  is  very  religious.  There  is  the  greatest  difference 
imaginable  between  his  lectures  and  those  delivered  at  Glasgow 
or  Edinburgh.     I  know  them  all. 

In  the  establishment  any  person  may  prosecute  studies  who 
pleases.  He  is  taken  no  notice  of  b}'  the  clergy  till  he  offers  him- 
self to  some  Presbytery  for  license.  With  us  the  case  is  other- 
wise. If  a  young  man  means  to  attend  the  college,  he  must  ac- 
quaint the  Presbytery  under  whose  inspection  he  is  ;  the  Presbytery 
then  examines  his  knowledge,  as  to  learning  and  religion,  and  en- 
courages or  not  accordingly.  And,  after  a  regular  course  at  the 
university,  when  about  to  study,  he  has  to  undergo  a  second  exami- 
nation before  a  committee  of  Synod.  The  most  karned  are  gene- 
rally members  of  this  committee  ;  for  we  have  learned  men.  At 
this  examination  they  are  peculiarly  strict  as  to  real  religion,  and 
particularly  as  to  the  motives  inducing  them  to  study  divinity.  They 
are  examined  in  the  same  manner  a  third  time  before  license,  and 
a  fourth  before  ordination.  Well  do  I  mind  the  time  when  I  looked 
upon  this  strictness  as  nothing  but  whim,  bigotry,  and  Pharisaic 
precision,  &c. ;  but  I  have  altered  my  mind.  I  now  see  tlie  beauty 
and  vast  utility  of  it,  and  am  convinced  that  all,  in  a  human  way, 

68 


538 

depends  upon  our  licentiates,  and  therefore  the  %nod  cannot  be 
too  strict.  These  may  seem  small  things,  but  perhaps  it  is  in  a 
great  measure  owing  to  them  that — 

One  thing  among  us  is  very  comfortable  \  for,  from  the  one  side 
of  the  kingdom  to  the  other,  our  ministers  preach  all  as  with  one 
voice.  As  to  doctrine,  they  are  entirely  the  same.  Religious  peo- 
ple in  the  establishment  have  to  pass  this  and  that  parish,  and  to  go 
some  three  or  four,  before  they  can  be  sure  of  food  for  their  souls. 
Among  the  Seceders  there  is  no  need  for  this.  One  minister  may 
be  weaker  than  another,  both  in  grace  and  gifts,  but  even  the 
weakest  aims  at  being  evangelical,  and  the  most  are  truly  so. 

As  to  their  manners,  (language  and  delivery  I  mean,)  some  have 
more  of  the  unaffected  simphcity  of  the  old  Scotch  Presbyterian, 
while  others  affect  more  of  the  fashionable  and  polite  air,  though  it 
does  not  always  succeed  with  them.  I  have  often  observed  these 
less  attentive  to  the  matter  of  their  sermon  ;  and  their  manner  leads 
the  more  ignorant  to  admire  the  man  rather  than  the  sentiment. 
Hence,  sometimes  the  silliest  preachers  are  the  most  popular  at  first, 
though  in  a  course  of  years  a  man  is  generally  esteemed  according 
to  his  real  merit.  The  amiable  and  godly  Mr.  Hervey  has,  to  be 
sure  very  innocently,  hurt  a  great  many  preachers  here.  They  will 
attempt  (and  a  needless,  hard  task  it  is)  to  imitate  his  poetic  prose, 
and  they  only  get  some  high-sounding  vocables  ill  enough  joined. 

Reading  sermons  is  very  frequent  in  the  establishment,  but  never 
has  appeared  in  the  Secession.  In  the  Kirk  indeed  it  prevails  most 
among  the  fashionable,  careless  Arminians.  It  is  a  practice  uni- 
versally hated  by  all  serious  people  here. 


MR.  WM.  BARLASS  TO  THE  REV.  JOHN  NEWTON- 

Rev.  and  dear  Sir, 

I  WISH  I  could  tell  you,  weeping,  about  the  low  state  of  reli- 
gion in  the  Secession.  There  is  great  ground  of  lamentation.  We 
have  been  highly  favoured.  We  have  the  Gospel  in  great  plenty  and 
purity.  But  we  have  brought  forth  wild  grapes.  There  has  been 
a  longtime  of  outward  peace  and  quiet,  and  we  are  in  general  fallen 
into  much  insensibility.     Deadness,  wordly-mindedness,  unthank- 


539 

fulness,  and  want  of  Christian  love  are  diseases,  alas  !  too  prevalent 
among  us.  Love  to  God  is  not  properly  evidenced  by  delighting  in 
liis  word  and  ordinances.  Yet  the  Lord  has  not  forgotten  to  be 
gracious.  Christians  at  times  have  reason  to  say,  that  as  they  have 
heard,  so  their  eyes  have  seen  it,  and  their  hearts  felt  it  in  the 
city  of  our  God.  There  is  no  congregation  among  us,  wherever  I 
was  acquainted,  or  as  far  as  I  can  learn  it  from  others,  in  which  there 
are  not  some  who  give  evidence  of  being  born  from  above.  The 
good  Shepherd  is  daily  bringing  some  into  his  sheepfold,  and  feed- 
ing those  whom  he  has  already  brought  in,  though  not  in  such  num- 
bers or  in  so  remarkable  a  manner  as  he  sometimes  does.  And 
who  are  we,  that  we  should  despise  the  day  of  small  things  ?  In 
every  congregation  there  are  a  good  number  of  praying  societies. 
In  some  places  our  ministers  will  not  baptize  a  man's  child,  unless 
he  brings  a  line-testimonial  from  the  society  whereof  he  is  a  mem- 
ber. This  obliges  them  to  commence  members,  and  attend.  This, 
however,  is  not  the  case  in  all  congegrations.  A  society  seldom 
consists  of  more  than  six,  and  seldom  more  than  twelve,  members. 
They  meet  once  a  week,  and  continue  generally  near  three  hours. 
Two  or  three  questions  on  practical  religion  are  discussed,  and 
two  or  three  members  pray.  This  duty  is  sometimes  peculiarly 
owned  of  God  ;  members  talk  ;  Christ  draws  near,  and  opens  up 
the  Scriptures  ;  their  hearts  begin  to  burn  ;  and,  when  warm,  they 
pour  them  out  to  Christ. 

The  communion  is  celebrated  in  some  of  our  congregations  twice, 
and  in  some  but  once,  a  year.  This,  perhaps,  is  seldom  enough  ; 
but  the  loss  is  quite  made  up  another  way.  Our  people  have  fre- 
quent opportunities  of  joining  in  the  neighbouring  congregations  ; 
so  that  a  person  in  health,  if  he  has  a  desire,  has,  at  least,  an  oppor- 
tunity of  joining  six  times  a  year.  Persons,  indeed,  in  the  high- 
lands arc  an  exception.  In  every  congregation  a  fast  is  observed 
the  week  before  dispensing  the  sacrament.  Always  two,  and  some- 
times three,  sermons  are  preached  the  preparation  Saturday,  and 
two  on  Monday.  This  has  long  been  the  custom  in  Scotland.  No 
sensible  person  among  us  will  insist  that  these  arc  indispensably  ne- 
cessary ;  but  as  few  real  Christians  but  will  allow  that  they  are 
highly  beneficial,  we  have  great  crowds  attending  on  these  occa- 
sions ;  and  though,  "  what  went  ye  out  for  to  see,"  would  be  a  hard 
question  to  many  of  u.-j,  yet  a  number  will  always  come  hungering 


540 

and  thirsting  for  the  food  of  their  souls,  and  they  are  not  sent  empty 
away.  Their  sweet  experience  tells  them,  that  the  Lord  is  not  a 
barren  wilderness  or  a  land  of  drought.  The  wicked  world  may 
laugh  at  it ;  yet  I  think  it  ought  to  be  acknowledged  to  the  praise  of 
our  kind  Redeemer,  that  much  good  has  been  done  on  such  occa- 
sions in  this  country.  Each  of  our  ministers  has  the  assistance  of 
his  brethren  at  the  sacrament.  There  are  always  five  or  six  of  his 
nearest  neighbours  with  him.  The  variety  of  gifts,  when  a  number  of 
ministers  are  met,  I  think  is  often  a  blessing.  When  any  person  wants 
to  communicate,  who  has  never  done  it  before,  he  has  to  converse 
privately  with  his  minister,  who  examines  him  as  to  his  knowledge, 
faith,  &c.  ;  and.  if  satisfied  with  him  he  reports  the  same  to  his  ses- 
sion, to  see  if  they  are  also  satisfied,  kc.  All  who  communicate 
receive  tickets  (or  tokens,  as  they  call  them  here)  from  the  session 
constituted.  This  prevents  confusion.  With  us  no  persons  im- 
moral or  scandalous  are  admitted.  Every  session  endeavours, 
through  Christ's  direction,  to  separate  between  the  precious  and 
vile  !  and  takes  all  possible  care  not  to  give  that  which  is  holy  to 
dogs  !  But,  alas  !  in  the  establishment  they  fail  egregiously  here. 
Among  us  baptism  is  never  dispensed  privately,  but  always  in  pub- 
lic, after  teaching.  No  person  can  have  his  children  baptized,  but 
who,  in  the  judgment  of  charity,  we  can  admit  to  partake  of  the 
Lord's  Supper.  They  are  seals  of  the  same  covenant.  All  of- 
fences are  considered  in  proportion  to  their  nature.  The  session 
takes  cognizance  of  a  cause,  and  if  necessary,  then  the  Presbytery, 
from  which,  at  times,  there  lies  an  appeal  to  the  Synod,  which 
meets  twice  a  year. 

There  are  two  things,  which  I  dare  say  may  prejudice  even  the 
I'eligious  and  sensible  part  of  the  people  in  the  Church  of  England 
against  our  Scotch  Presbyterians,  their  uuiibrmly  asserting  the  Di- 
vine right  of  Presbytery  ;  and  the  aversion  they  have  on  all  occa- 
sions shown  to  Episcopacy.  As  to  the  first,  I  assure  you  we  do 
not  (at  least  none  of  the  sensible  and  judicious  will)  assert  the 
whole  form  of  Presbyterian  government,  as  we  exercise  it,  is  of 
Divine  institution.  We  only  hold  that  the  leading  lines  of  it  are 
warranted  by  Scripture,  such  as  the  p^lrity  of  Christian  ministersi  ^ 
the  power  of  the  church  to  convene  in  assembhes  to  oversee  and 
regulate  m;>tters,  and  to  preserve  unity  and  harmony  under  their 
care.     This  I  should  think  would  greatly  soften  our  principles  on 


541 

that  head  to  the  candid.     As  to  the  aversion  to  Episcopacy,  com- 
mon among  religious  people  here,  especiidly  Seceders,  I  cannot  say 
but  they  often  carry  it  too,  too  for.     But  let  it  be  considered  what 
sort  of  an  Episcopacy  the  Scots  got  a  taste  of  in  the  last  century. 
How  much  blood  was  shed.     What  dreadful  tyranny  was  used  to 
introduce   and  establish   it !     What   profligate  lives  did  both  the 
bishops  and  lower  clergy  lead,  and  how  bloody  were  they  !     With 
pleasure  I  except  from  the  last  my  favourite  Leighton.     What  a 
valuable,  religious,  sweet,   and  dmple  writer  is  he.     I  am  quite 
enamoured  with  his  works.     By  the  by  Bishop  Leighton  never 
could  enter  into  the  views  of  his  brethren.     He  bore  with  them, 
prayed  for  them,  tried  to  reclaim  them,  but  at  length  was  obliged 
to  leave  them.     He  entirely  left  them,  I  think,  twelve  years  be- 
fore his  death.     Indeed  the  West  of  Scotland  is  stored  with  marks 
of  preltitic  vengeance.     I  know  many  good  and  worthy  men  in  your 
church  abhor  these  cruelties  as  much  as  we  can  do,  but  it  is  hard 
to  bring  the  common   people    here  to  think  so.     Another  thing 
which  helps  to  keep  up  the  aversion,  is  the  account  of  our  trading 
people,  when  they  return   from  England.     They  bring  down  but 
sorry  enough  accounts  of  the  lower  order  of  your  clergy.     Now, 
to  hear  of  a  drunken  clergyman,  or  one  accustomed  to  swearing, 
appears  (as  it  really  is)  a  terrible  thing  to  our  people.     Though 
many  of  our  corrupt  clergy  here  are  very  far  from  adorning  the 
Gospel  by  their  walk  and  practice,  yet,  except  in  rare  instances, 
they  preserve  outward  decency.     They  indeed  act  not  like  Chris- 
tians, but,  as  we  sa}',  they  act  like  gentlemen.     The  Episcopals 
who  are  still  among  us,  are  far  from  endearing  the  scheme  or  party 
to  us.     We  have  some  meetings  of  them  in  our  trading  towns. 
They  are  here  divided  into  Jurants  and  Non-Jurants.     The  Ju- 
rants  qualify  to  the  government,  and  are  on  the  same  footing  with 
Episcopals  in  England.     The  Non-Jurants,  so  called,  because  they 
will  not  qualify,  are  avowed  friends  to  the  old  wicked  cause  of  the 
Pretender.     They  are  rank  Arminians,  if  not  Socinians.     They 
have  little  learning,  and  less  holiness.     1  am  very  well  acquainted 
with  nine  or  ten  Non-Jurant  clergy,  and  never  could  leave  their 
company   without  praying,   From  such  ministers,  may  the   good 
Lord  always  deliver  Scotland.     Providence  seems  to  be  working 
ruin  to  their  scheme  verv  fast. 


542 


But  I  must  stop  ;  I  am  running  on  without  knowing  whether  you 
will  think  one  word  worth  your  reading. 

You  know  not  if  any  town  of  its  bulk  be  equally  favoured  as 
Olney.  In  one  respect  I  am  entirely  of  that  mind,  for  you  are 
there.  Paisley  is  very  highly  favoured  of  the  Lord.  There  are 
two  legally  established  ministers  in  it.  Both  on  the  Gospel  plan. 
Each  of  them  preaches  three  times  on  the  Sabbath,  and  one  of  them 
every  Thursday  evening.  The  Burgher  minister  preaches  three 
times  every  Sabbath.  The  Antiburghers  as  often,  and  always  on 
Thursday  evening.  They  visit  from  house  to  house,  and  examine 
their  people  publicly  every  year. 

If  you  wanted  particular  information  about  any  thing,  you  might 
mention  it,  and  as  far  as  lay  in  my  power  I  would  endeavour  to 
satisfy  you.  However,  I  heartily  agree  with  you,  when  you  say 
that  we  can  employ  our  time  and  paper  to  better  advantage  than 
by  disputing  about  these  points  of  government,  &c.  Yes,  let  us 
begin,  and  try  to  write  about  Christ,  and  our  subject  will  never  be 
exhausted.  He  is  the  best  subject  for  letters  of  friendship.  You 
can  never  do  me  a  greater  kindness  than  commend  Christ  to  me, 
and  me  to  Christ. 

I  think  I  would  give  all  the  world  for  such  a  measure  of  faith  as 
you  have  attained  ;  but  why  say  that,  since  I  ask  it  so  little  of 
Christ,  whose  gift  it  is.  Alas  !  I  have  a  sad,  deceitful  heart ;  it  is 
peculiarly  deceitful.  I  often  own  my  wickedness  and  worthlessness, 
but  am  not  sure  that  there  is  not  a  great  deal  of  pride  in  my  seem- 
ingly humble  acknowledgment  of  unworthiness.  But  I  still  wish 
to  pour  out  my  heart  to  you,  just  as  if  I  had  known  you  all  my  hfe. 
Pardon  my  freedom,  my  worthy  Sir.  I  like  you  very  much,  and 
very  much  like  to  confide  in  you.  I  am  constantly  doubting 
whether  I  have  an  interest  in  Christ.  Unbelief  is  strong,  and  I 
dare  say  aided  by  Satan.  Complain  of  theoC  enemies  to  your,  and, 
I  humbly  hope,  to  my  God  and  Father. 


^43 


THE  REV,  JOHN  NEWTON  TO  MR.  WM.  BARLASS. 

My  dear  Friend, 

I  hoped  to  have  answered  your  favour  of  the  6th  November 
sooner,  but  even  now  I  break  through  almost  indispensable  engage- 
ments. Were  I  only  to  consult  my  inclinations,  I  could  almost 
weary  you  with  letters.  Whenever  I  delay,  1  wish  you  to  impute 
it  to  any  cause  rather  than  negligence. 

Your  farther  account  of  the  state  and  aims  of  the  Secession  is 
very  acceptable  to  me.  Be  assured  ray  heart  is  with  you  and  your 
brethren,  and  more  especially  with  those,  who,  like  you,  can  look 
over  the  pales  of  an  enclosure,  and  rejoice  in  the  Lord's  work 
where  he  is  pleased  to  carry  it  on,  under  some  difference  of  forms. 
For  myself,  though  I  ijim  sure  I  am  where  his  own  hand  of  provi- 
dence placed  it,  and  had  reasons  which  I  trust  he  approves,  for 
exercising  my  ministry  in  our  establishment,  yet  I  do  not  consider 
myself  as  appropriated  to  any  party  ;  and  had  the  openings  of  his 
providence  so  guided  me,  I  believe  I  could,  with  equal  cheerfulness, 
have  served  him  either  in  the  Church  of  Scotland,  or  among  the 
Seceders,  and  been  very  well  content,  without  either  hierarchy  or 
surplice.  JNfy  chief  difficulty  would  have  been  to  join  with  any, 
who  are  for  confining  the  church  of  Christ  within  their  own  limits. 
From  the  imperfect  accounts  I  had  of  the  Seceders,  before  I  was 
pleasured  with  your  correspondence,  I  was  led  to  think  they  were 
blameable  in  this  respect ;  but  I  have  now  abundant  reason  to  be 
satisfied,  that  some  of  them,  at  least,  are  far  otherwise  minded.  I 
suppose  it  may  be  on  your  side  the  Tweed  as  it  is  on  ours.  We 
have  bigots  (good  men  I  hope  in  the  main)  of  all  denominations^ 
and  a  few  of  a  more  enlarged  spirit,  who,  while  they  follow  their 
light,  and  wish  to  approve  themselves  to  their  own  Master,  are 
willing  to  receive  others,  as  He  receives  themselves,  without  doubt- 
ful disputations,  and  consider  the  exercise  of  mutual  love  and  for- 
bearance, as  among  the  brightest  evidences,  and  fairest  fruits  of 
grace. 

I  do  not  wonder  that  Prelacy  appears  in  a  very  unfavourable- 
light  in  Scotland,  as  the  principal  characters  who  laboured  to  settle 
it  tiiere,  and  the  general  strain  of  their  conduct,  would  have  dis- 
paraged the  cause  of  the  truth  itself.  And  even  at  present,  the^ 
general  appearance  of  the  established  Church  in  England,  can  have 


544 


nothing  in  it  verj  inviting  to  spiritual  persons,  who  have  not  ac- 
quired some  previous  good  will  to  it  by  education.  But  I  believe 
this  is  not  owing  to  its  outward  form,  but  to  the  want  of  the  Gospel, 
and  to  the  absence  of  the  Holy  Spirit,  whose  influences  are  only 
found  concurring  with  the  declaration  of  his  own  truth.  I  believe 
if  all  our  bishops  were  such  men  as  Leighton  or  Bedel,  and  all  our 
parochial  ministers  experimental  preachers  of  the  grace  of  God, 
the  constitution  of  the  church  would  be  found  noway  to  interfere 
with  the  general  edification  of  the  people  ;  and  without  the  in- 
fluence of  the  good  Spirit,  and  ministers  filled  with  faith  and  grace, 
it  signifies  little  whether  the  outward  administrations  of  church 
matters  be  in  the  hands  of  bishops,  or  synods,  or  general  assemblies. 
The  Jewish  church  service  was  formed  upon  a  confessedly  Divine 
institution  ;  the  place,  the  temple,  the  seasons,  the  sacrifices,  the 
priesthood,  were  all,  by  express  direction  from  the  Lord.  But 
when  they  lost  sight  of  spirituality,  and  rested  in  outward  services, 
in  vain  they  said,  The  temple  of  the  Lord  are  we,  when  the  Lord 
of  the  temple  had  forsaken  them,  and  declared  Jiimself  displeased 
with  his  own  appointments. 

At  Olney,  (and  it  is  much  the  same  in  all  the  parishes  where  the 
Lord  has  placed  awakened  ministers)  we  are  Eccelesialntra  Eccle- 
siam.  I  preach  to  many,  but  those  whose  heart  the  Lord  touches 
are  Uie  people  of  my  peculiar  charge  ;  and  though  I  have  no  au- 
thoritative jurisdiction  over  them,  yet  the  Lord  gives  me  that  weight 
by  the  word  of  the  ministry,  that  they  are,  in  general,  as  much  un- 
willing to  grieve  me,  as  if  1  was  armed  with  the  plenitude  of  ecclesi- 
astical power.  Indeed  I  desire  no  power  as  a  minister,  but  what  I 
derive  from  the  power  of  the  word  upon  their  consciences.  I  do 
not  seem  to  rule  them,  but  when  my  desire  is  known  it  is  seldom 
crossed,  and  I  believe  many  of  them  could  not  sleep  in  their  beds  if 
they  thought  they  had  displeased  me.  And  though  I  have  not  a 
positive  right  by  my  office  as  a  clergyman,  to  exclude  any  from  the 
Lord's  table,  yet  he  has  been  pleased  so  to  enforce  what  I  have 
said  from  the  p'llpit,  that  few  come  thither  without  my  approba- 
tion. Perhaps  there  are  not  many  assemblies  in  the  kingdom 
where  there  are  fewer  cpme  to  that  ordinance,  whom  the  minister 
would  wish  absent,  than  at  Olney.  So  that  without  any  explicit 
discipline,  the  end  which  discipline  should  aim  at  is,  in  a  tolerable 
degree,  answered.     On  the  other  hand,  my  superiors  in  the  church, 


345 

leave  me  at  full  liberty  to  preach  and  manage,  within  my  own 
parish,  as  I  please.  The  bishop  usually  comes  into  the  neighbour- 
hood once  in  three  years,  the  archdeacon  annually.  At  those 
times  I  wait  on  them,  answer  to  my  name,  dine  with  them,  and 
then  return  home.  And  this  is  all  the  weight  of  church  power  that 
I  feel.  Except  for  about  four  days  in  three  years,  I  know  no  more 
of  a  superior,  than  if  I 'was  an  archbishop  myself. 

The  above  was  written  about  a  fortnight  since,  I  hope  I  shall 
now  be  able  to  finish  the  sheet.  I  am  much  obliged  to  you  for 
your  very  kind  sentiments  respecting  me  and  mine.  Mrs.  Newton 
would  be  glad  to  have  opportunity  of  thanking  you  here  for  her 
part.  It  would  give  me  great  pleasure  to  see  you,  but  if  we  do  not 
meet  in  this  life,  a  time,  or  rather  an  eternity,  is  coming,  when  alf 
the  chosen  race  shall  meet  around  the  throne.  We  shall  then  be 
perfectly  intimate,  and  perfectly  of  a  mind.  Not  a  cloud  to  weaken 
our  light,  not  one  infirmity  or  mistake  to  cause  the  smallest  jar  in 
all  the  numerous  assembly.  Then  there  will  be  no  call  or  room 
for  the  exercise  of  mutual  forbearance.  All  will  be  harmony,  joy, 
and  love.  The  song  of  the  redeemed  on  high,  loud  as  from  num- 
bers without  number,  sweet  as  from  blest  voices,  will  be  ever  new, 
ever  singing,  and  not  one  jarring  discordant  note  shall  be  heard.  In 
the  present  life  we  have  need  of  pnfipnrp,  hut  there  we  shall  have 
nothing  to  try  us.  Our  Lord  could  free  his  people,  if  it  were  his 
will,  from  sin  and  sorrow  upon  earth,  as  perfectly  as  in  heaven. 
But  our  troubles  and  difliculties  are  occasions  which  he  appoints, 
for  the  proof,  growth,  and  manifestation  of  his  grace  in  us,  and 
likewise  of  making  his  love,  care,  tenderness,  and  power,  more 
manifest  to  ourselves.  In  like  manner,  he  could  remove  every 
prejudice,  and  give  equal  degrees  of  light  to  all  his  people,  so  that 
there  should  be  no  difference  among  theip  either  about  doctrine  or 
discipline.  But  were  this  the  case,  their  uniformity  would  not  afford 
them  such  opportunities  of  approving  their  obedience  to  him,  and 
their  love  to  each  other,  as  they  may  draw*  from  their  lesser  dif- 
ferences. But  alas !  remaining  corruptions,  and  the  subtlety  of 
Satan,  operate  so  stronglj^  that  the  sheep  of  Christ  think  they  do 
him  service,  by  worrying  and  tearing  one  another.  Alas,  when 
self  fights  in  holy  armour,  and  the  cause  of  our  own  unsanctified 
passions  is  honoured  with  the  specious  name  of  the  cause  of  God 
and  truth,  then  religious  zeal  is  seen  in  all  the  senses  the  original 

69 


546 

bears  but  the  good  sense,  and  breathes  forth  indignation,  envy,  anfl 
wrath.  Then  Satan  is  tranfonned  into  an  angel  of  light,  and  men 
suppose  themselves  to  be  men  abounding  in  duty,  in  proportion  as 
they  depart  from  that  spirit  of  love,  which  is  the  chief  criterion 
and  characteristic  of  the  religion  of  Jesus.  I  remember  a  passage 
somewhere  in  ancient  history,  of  a  battle  fought  in  the  night;  both 
parties  were  resolute,  many  were  the  slain  and  wounded  on  both 
sides,  both  congratulated  themselves  on  the  mischief  they  had  done 
to  their  opponents — at  length  the  day  broke,  and  turned  their  joy 
into  sorrow.  They  then  found  to  their  confusion  that  their  animo- 
sity had  been  wholly  owing  to  fighting  in  the  dark  before  they 
had  made  proper  inquiry,  for  though  they  had  mistaken  each  other 
for  enemies,  they  were  friends  and  allies,  engaged  in  the  same 
cause,  and  had  been  weakening  each  other  for  the  advantage  of  the 
common  enemy.  Alas,  when  we  have  done  with  this  state  of  dark- 
ness, and  come  to  acknowledge  each  other  in  the  light  of  glor}'^, 
were  shame,  regret,  and  remorse,  compatible  with  that  state,  many 
of  the  Lord's  people  would  have  room  enough  for  grief,  upon  a 
review  of  their  conduct  while  here,  to  reflect  how  they  once 
treated  many  of  their  brethren,  who  were  equally  dear  to  Him  as 
themselves ! 

Blessed  be  his  namp,  bo  thinks  better  of  us  than  we  do  of  one 
another.  lie  knows  our  frame,  pities  our  weakness,  and  multiplies 
to  us  the  pardons  which  we  daily  need,  antl  will  not  hear  or  receive 
our  mutual  accusations.  But  they  are  happiest  who  are  favoured 
with  most  of  that  mild,  merciful  spirit,  which  shone  in  all  his  con- 
duct when  he  was  conversant  upon  earth. 

Death,  as  you  observe,  is  a  solemn  subject,  and  the  dying  hour 
will  be  a  solemn  hour.  In  our  common  trials,  we  derive  some 
support  and  encouragement  from  our  past  experience.  But  nO 
part  of  our  past  experience  can  help  us  to  form  a  right  conception 
of  what  it  is  to  die  !  It  will  be  a  perfectly  new  circumstance,  quite 
different  from  all  we  have  known  before.  In  vain  we  employ  our 
imagination  upon  this  point  ;  we  can  perhaps  in  some  measure 
realize  to  our  thoughts  the  moment  before  death,  but  how  we  shall 
feel,  and  to  what  we  shall  be  introduced,  the  moment  afterward,  is 
inconceivable.  There  thought  fails,  the  mind  shudders,  and  starts 
back,  as  from  the  brink  of  a  precipice.  That  wonderful  union  be- 
tween soul  and  body  must  be  dissolved,  but  at  present  the  soul  is 


547 


at  a  loss,  how  it  will  manage  when  deprived  of  those  organs,  whicli 
have  hitherto  been  the  inlet  of  all  its  perceptions.  But  faith  gets 
over  these  difficulties.  Though  none  of  our  departed  friends  re- 
turn to  tell  us  how  it  is,  Jesus,  our  best  friend,  has  died  before 
us,  and  for  us.  He  has  taken  away  the  sting  that  nature  fears.  The 
death  of  his  saints  is  precious  in  his  sight ;  the  time,  the  place,  the 
manner,  every  circumstance  belonging  to  it,  is  already  appointed 
by  infinite  wisdom  and  love  ;  and  he  has  promised  to  be  with  us. 
When  we  approach  very  near  Jordan,  we  shall  see  the  ark  of  the 
covenant  in  the  waters  to  keep  them  low  till  we  are  passed  over. 
Abraham  went  forth,  not  knowing  whither  he  went,  it  was  enough 
that  he  knew  whom  he  followed.  This  will  be  our  case,  dying  will 
be  the  last,  the  highest,  the  crowning  act  of  faith.  And  ihough  our 
curiosity  is  not  gratified  as  to  particulars,  yet  we  know,  in  general, 
that  to  be  absent  from  the  body  is  to  be  present  with  the  Lord. 
We  shall  then  instantly  see  him  as  he  is,  and  we  shall  then  be  like 
him  and  with  him  for  ever.  Isa.  Ix.  18 — 20.  Is  not  this  a  consum- 
mation devoutly  to  be  wished  ?  The  Lord  help  us  to  die  daily,  and 
to  live  every  day  as  though  it  were  to  be  our  last  :  to  live  while 
we  do  live,  and  fill  up  the  hours  as  they  pass  in  his  service,  doing 
all  we  do  for  his  sake.  The  rest  we  may  cheerfully  leave  to  him, 
■who  will  be  sure  to  do  all  things  well. 

I  wish  you  in  your  next  to  help  us  to  form  an  idea  of  your  per- 
son and  situation.  Is  it  an  impertinent  curiosity,  or  the  effect  of 
regard,  that  we  want  to  know  whether  you  are  tall  or  short,  fat  or 
lean,  married  or  single,  of  Avhat  age,  and  how  long  you  have  been 
walking  Zionward  ?  In  these  points,  and  twenty  other  et  caeteras, 
you  may  gratify  us  if  you  please,  when  you  have  leisure.  I  am 
sorry  to  return  you  but  one  sheet  for  two  ;  but  if  I  waited  for 
leisure  to  fill  another,  you  would  think  me  too  long  in  acknowledg- 
ing your  kindness.  I  have  some  thoughts  of  tacking  a  few  hints 
together  for  the  press,  to  persuade  Christians  (if  possible)  to  love 
one  another,  for  the  truth  and  the  Lord's  sake,  to  suspend  their 
hostihties  about  forms,  and  to  unite,  heart  and  hand,  against  their 
common  foe.  If  the  Lord  enables  me  to  accomplish  my  purpose,  I 
will  endeavour  to  give  you  notice.  In  the  mean  time,  I  beg  you  to 
pray  for  me  :  1  am  a  poor  creature,  very  far  from  deserving  the 
favourable  opinioD-  you  entertain  of  me,  bu(^  I  hope  I  am  daily 


548 

crying  for  mercy,  and  that,  though  I  am  poor  and  needy,  the  Lorc( 
thinketh  of  me.  We  join  in  love.  Remember  me  to  your  friends^ 
and  beUeve  me  to  be, 

Your  very  affectionate  and  obhged, 

JOHN  NEWTON. 
Ohmj,  13th  Jan.  1778. 


S0.g06 


3IR.  WM.  BARLASS  TO  THE  REV.  JOHN  NEWTON. 

Begun  February  25,  1770. 

Rev.  and  dear  Sir, 

YOUPt  last  came  regularly  to  hand  in  course  of  post.  I 
am  obliged  to  you  for  your  letters,  but  it  is  cold  to  say  only  I  am 
obliged  ;  it  is  vastly  below  the  truth  ;  I  have  a  thousand  obligations 
to  you.  When  I  wrote  you  at  first,  I  considered  you  as  a  very 
great  man,  for  whom  I  had  a  very  great  regard  ;  but  I  was  afraid, 
and  studied  to  write  well,  and  I  dare  say  studied  myself  out  of  any 
little  sense  I  have.  If  I  be  afraid,  and  think,  the  vein  of  natural 
thought  is  cut,  and  I  am  done.  I  shall  still  consider  you  as  a  very 
great  man  ;  but,  at  the  same  time,  my  real  friend,  partial  to  myself 
and  what  I  write,  bearing  with  myself,  and  excusing  all  my  faults. 
As  much  as  possible  I  will  lay  aside  every  consideration  which 
wortld  be  a  check  on  my  freedom  in  writing  ;  and  without  aiming  at 
elegance,  a  thing  I  am  noway  master  of,  shall  write  every  thing  I 
wish  to  communicate  just  as  it  occurs,  and  whenever  I  err  shall 
rejoice  to  be  corrected  by  you.  And  if  any  thing  drops  from  my 
pen,  which  in  the  least  degree  may  offend  you,  be  assured  it  is 
quite  contrary  to  my  inclination. 

In  niy  last  I  had  not  room  to  thank  you  for  your  catalogue  of 
books.  It  was  rather  wrong  in  me  to  trouble  you  in  this  matter, 
but  I  was  anxious  to  know  your  favourite  authors,  and,  if  possible, 
get  myself  formed  on  the  same  plan.  Some  of  the  writers  whom 
you  mention  I  have  never  seen  ;  but  I  admire  the  most  of  them. 


549 

Witsius  and  Owen  have  been  my  principal  authors  since  I  had  any 
sense  at  all.     I  have  read  the  most  of  both  their  works,  though  not 
all.     I  am  peculiarly  fond  of  those  pieces  of  Owen's  which  were 
written  near  his  death.     As  they  say  of  some  bird,  I  think  his  song 
was  sweetest  when  nearest  the  last.     I  would  not  be  thought  by 
this  to  speak  against  any  of  his  works.     Far  from  that ;  they  are  all 
sensible  and  sound  ;  but  in  his  first  publications  he  rather  makes 
too  great  a  show  of  learning,  and  borders  on  what  we  call  pedantry. 
But  the  period  in  which  he  lived  excuses  him  in  part.     I  have 
often  thought  it  pity  that  there  were  not  more  of  Witsius's  works 
translated  into  English  for  the   sake  of  unlettered   people  ;    only 
there  are  few  that  could  do  him  justice.     It  would  be  very  difficult 
to  retain  his  spirit  in  a  translation,  which  is  not  done  in  our  English 
copy  of  his  Economy  ;  and  though  this  is  best  known  in  this  country, 
I  cannot  help  thinking  but  some  of  his  other  works  are  equal  if  not 
superior  to  it.     A  little  learning  is  a  dangerous  thing,  and  a  person 
who  has  just  got  a  smattering  of  it  is  apt  to  think  that  if  a  book  be  in 
every  body's  hands  it  can  scarce  be  worth  his  while  to  meddle  with 
it ;  to  this  cause  I  ascribe  my  not  reading  R.  and  E.  Erskine's  Worlts 
when  I  had  opportunity,  and  since  my  sentiments  were  a  little  rec- 
tified I  never  could  get  time      In  this  country  these  men's  writings 
have  been  very  useful  among  common  people.     I  cannot  account 
for  it,  but  I  have  rather  an  aversion  at  religious  memoirs  in  general, 
though  Halyburton's  are  an  exception ;  they  are  the  most  judicious 
and  scriptural  of  any  I  ever  saw,  and  in  their  department  merit  an 
equal  place  with  his  Insufficiency  of  Natural  Religion,  and  the  Essay 
on  Faith,  annexed.     I  would  like  to  know  your  sentiments  about 
this  book.     I  am  not  well  acquainted  with  the  French  language, 
and  as  ill  with  their  writers.     Hence  I  know  nothing  of  Quesnelle 
and  NicoUe.     I  have  seen  some  excellent  quotations  from  a  Treatise 
against  that  nursery  of  wickedness,  the  Stage,  by  Nicolle  ;  tliis,  and 
chiefly  your  recommendation,  have  excited  my  curiosity  to  see  him. 
It  would  be  no  comphment  either  to  Jonathan  Edwards  or  you,  to 
tell  you  that  I  agree  with  you  in  giving  him  the  laurel  for  divinity 
in  this  century  ;  though  some  of  his  books  arc  so  laboured  tliat  my 
poor  narrow  head,  when  stretched  to  the  utmost,  can  hardly  follow 
him.     He  has  undeniably  proved  original  sin,  and  for  ever  cut  the 
sinews  of  Arminianism.     I  have  read  Witherspoon  and  M'Laurin, 
and  admire  Leighton.     Till  your  recommendation  of  Gurnal  I  had 


550 

never  read  a  page  of  him.  I  have  since  read  the  whole,  and  am 
perfectly  in  raptures  with  him.  At  the  best  it  is  but  a  needless  sup- 
position, and  I  hope  will  always  remain  so,  but  were  I  confined  to 
one  book  besides  my  Bible,  I  dare  say  Gurnal's  Christian  Armour 
would  be  my  choice.  I  never  saw  such  a  variety  of  subjects  so 
religiously  handled  in  so  little  room.  I  have  no  fault  with  him  but 
one,  and  that  perhaps  wholly  owing  to  myself.  He  seems  to  me,  at 
times,  to  be  rather  too  well  acquainted  with  his  enemy,  and  to  find 
him  where  scarce  any  but  himself  could  have  discovered  him;  and 
to  blame  him  rather  too  much.  To  be  plain,  my  worthy  Sir,  for 
some  time  past  I  have  turned  my  attention  a  good  deal  to  Satan's 
temptations  ;  I  cannot  say  I  know  any  thing  about  them ;  and  Mr. 
Gurnal  would  seem  to  unsaint  every  one  who  is  unexperienced  in 
this  point.  It  has  been  matter  of  serious  thought  to  me,  when 
hearing  serious  exercised  Christians  talking  as  familiarly  of  Satan's 
plan  of  conduct  with  them,  as  I  can  do  about  the  conduct  of  my 
bosom  friend  ;  and  when  reading  Gurnal,  what  way  they  came  to 
such  a  fixed  knowledge  about  his  temptations,  and  what  way  I  was 
quite  ignorant  of  them.  But  after  all,  1  cannot  say  that  ever  I  was  fool 
»'nough  absolutely  to  wish  or  pray,  that  he  might  have  liberty  or 
power  to  cultivate  an  acquaintance  with  me,  either  as  an  angel  of 
light  or  darkness  ;  for  I  believe  his  light  is  equally  ill  meant,  as  hi& 
hour  and  power  of  darkness,  and  equally  dangerous.  I  would  beg 
vou  with  the  greatest  earnestness  to  tell  me  in  your  next  if  you 
think  that  every  believer,  at  all  times,  is  more  or  less  tempted  by 
Satan,  and  what  way  a  person  may  know  him  and  resist  him.  Do 
you  think  that  at  times  he  may  tempt  a  person  to  believe  that  he 
is  not  meddling  with  him  ;  and  that  if  he  sin,  it  lies  wholly  at  his 
own  door  ?  When  he  finds  one  thinking  that  it  is  almost  impossible 
for  a  finite  spirit  to  operate  on  other  spirits  in  close  union  with 
bodies,  do  you  think  he  greatly  tempts  them  to  think  it  impossible, 
in  order  behind  the  screen  to  carry  on  his  designs  to  advantage, 
and  with  greater  success  ?  Do  you  think  that  in  general  bis  temp- 
tations are  suited  to  a  man's  taste  and  turn  of  mind  ?  I  hope  to 
receive  more  satisfaction  from  a  few  sentences  of  3'ours  about  thesr 
things  than  from  a  multitude  of  volumes.  Your  letters  never  fail  to 
satisfy  and  refresh  me. 

My  writing  about  the  authors  you  mentioned  proceeds  entirely 
tVom  gratihido.  and  a  desire  to  tell  you  my  mind,  to  please  myself, 


551 


and  not  to  edify  you.  I  am  covetous  in  my  correspondence  nilh 
you,  and  am  sure  I  will  receive  all  the  advantage.  I  am  fond  to 
excess  of  Trail's  three  volumes,  and  Bishop  Hall's  writings,  his 
controversial  excepted.  I  have  not  read  many  of  the  Scotch 
writers,  and  can  say  little  about  them  ;  but  I  dare  say  Boston's 
Works  have  been  of  greater  use  among  common  people  here  than 
all  other  books  together.  Some  of  his  pieces  have  gone  through 
eighteen  or  twenty  editions.  Mr.  Hervey's  Works  had  a  great  run 
here,  and  they  are  daily  throwing  off  new  editions  of  them.  I  am 
very  fond  of  his  Letters  ;  they  breathe  a  spirit  of  religion  and 
meekness,  which  I  would  wish  every  Christian  possessed  of.  Ex- 
cuse my  curiosity  in  wishing  to  know  how  Weston-Favel  is  now 
situated  for  the  Gospel.  Is  Mr.  Hervey's  successor  of  the  same 
principles  with  himself,  and  is  religion  flourishing  in  that  corner  ? 

If  you  meet  with  any  new  publication  that  pleases  you,  I  beg 
from  time  to  time  you  would  recommend  it.  A  few  hints  relative 
to  the  plan  of  studying  will  be  acceptable  ;  I  would  wish  to  be  en- 
tirely under  your  direction,  for  in  this  view  I  am  entirely  a  novice. 

I  shall  rejoice  to  hear  that  your  thoughts  on  love  among  Chris- 
tians are  published  ;  and  till  then  it  shall  be  my  daily  prayer  that 
the  Lord  the  Spirit  may  direct  your  heart  and  pen,  and  at  length 
crown  your  labours  with  abundant  success.  Were  we  to  view  the 
oitward  appearance  of  things,  we  could  have  but  small,  if  any  hopes, 
of  succeeding  ;  but  he  who  commands  to  prophesy  to  dry  bones  can, 
with  the  greatest  ease,  make  them  hve  and  lov^e.  This  should  en- 
courage us  where  visible  appearances  are  against  us.  A  quotation 
from  Trail's  3d  vol.  page  208.  Religion  at  present,  to  be  sure,  is 
very  low  ;  but  it  has  been  lower.  Christ  has  but  to  speak  the 
word,  and  all  the  enemies  of  the  church  will  fly  before  him  as 
scattered  dust  before  the  roaring  wind,  and  the  church  herself  will 
grow  and  flourish  like  a  spreading  bay.  Many  deliverances  Christ 
has  wrought,  and  many  he  will  work.  His  war  shall  be  ended 
with  glory  ;  and  his  success,  though  slow,  is  always  sure.  Let  us 
be  hearty  in  the  cause  as  well  as  Christ,  and  give  full  evidence 
that  if  his  enemies  live  it  is  entirely  contrary  to  our  inclination. 

It  is  no  hard  matter  to  persuade  men  to  be  indifferent  about  all 
religious  coptroversies,  and  some  have  been  too  successful  this 
way ;  but  it  is  very  difiicult  to  bring  people  from  Gospel  princi- 
ples to  love  all  men,  and  especially  the  household  of  faith.     Lender 


552. 

pretence  of  recommending  charity,  some  would  have  us  equally  re- 
gard Arians,  Socinians,  Arminians,  and  Calvinists,  provided  they 
have  a  sort  of  sober  walk  ;  but  we  have  not  so  learned  Christ.  As 
soon  may  we  expect  the  stream  to  run  when  the  fountain  is  dried 
up,  or  the  building  to  abide  firm  when  the  foundation  is  torn  away, 
as  Gospel  holiness  to  flourish  without  Gospel  truth.  Paul,  who  so 
earnestly  exhorted  the  Corinthians  and  others  to  love  and  harmony 
among  themselves,  and  entreated  them  not  to  raise  up  a  spirit  of 
contention  about  matters  of  lesser  moment,  was  exceeding  warm  in 
the  cause  of  truth,  when  he  saw  some,  such  as  the  Galatians,  depart- 
ing from  the  foundation.  It  would  be  happy  for  Christians  if  they 
had  more  of  that  discerning  spirit  by  which  hp  was  guided ;  they 
would  then  know  how  to  proportion  their  zeal ;  when  to  apply 
severe,  and  when  more  lenient  medicines.  Yes,  my  worthy  Sir, 
proceed,  and  may  the  Lord  bless  you  in  your  attempt  to  bring 
Christians  to  love  and  unity.  The  church  and  the  world  would 
both  be  gainers.  Such  a  beautiful  harmony  would  engage  the  at- 
tention of  others  ;  they  would  be  induced  to  believe  that  the  head 
and  founder  of  such  a  loving  and  well-regulated  society  must  be  a 
very  extraordinary  person,  that  his  claims  to  a  Divine  mission  are 
just,  and  that  he  really  came  from  God.  The  love  and  unity  of  all 
saints  would  be  an  evidence  of  the  truth  of  Christianity,  as  it  shows 
its  Divine  power  and  efl&cacy,  and  sanctifying  influence.  Then  the 
world  would  believe  that  Christ  was  sent  of  God.  Seeing  the 
effects  of  the  religion  of  Christ  upon  the  smcere  professors  of  it, 
tlie  men  of  the  world  have  been  often  struck  with  a  conviction  of 
Christ  being  the  sent  of  God,  and  of  the  truth  of  this  religion  ;  nay, 
some,  through  this  means,  have  been  taught  by  the  Spirit  of  grace 
the  saving  knowledge  of  Jesus.  But  after  all,  the  love  of  saints  will 
never  be  perfect  till  the  great  day,  when  all  the  members  of  Christ's 
mystical  body  shall  be  gathered  together  in  one  ;  then  their  unity 
will  be  completed,  and  displayed  in  the  fairest  light ;  then  they  will 
be  freed  from  all  their  enemies  and  imperfections,  and  the  world, 
and  themselves,  shall  know  assuredly  that  the  Father  loved  them 
as  he  loved  Christ. 

Pardon  one  paragraph  more  about  Seceders.  You  hint  that 
your  only  difficulty  would  have  been  to  join  those  who  are  for  con- 
fining tlie  church  of  Christ  within  their  own  pale.  I  am  not  igno- 
rant that  this  heavy  charge  has  often  been  brought  against  Seceders  ; 


553 


but  I  assure  you  they  are  wronged  exceedingly.  It  has  grieved 
me  to  see  not  a  few  of  that  denomination  too  narrow  in  their  views, 
and  ready  to  speak  too  harshly  against  others  :  but  I  never  met 
with  one  who  entertained  or  would  avow  such  an  antichristian  sen- 
timent. It  would  be  strange  indeed  if  we  were  to  think  the  church 
confined  to  ourselves.  This  would  make  Christ's  little  flock  little 
with  a  witness  !  !  I  hope  God  has  a  great  number  of  hidden  ones 
in  different  nations,  under  a  variety  of  denominations,  who  when 
gathered  together  will  make  a  glorious  company.  This  is  a  cloudy 
and  dark  day,  and  the  flock  of  Christ  are  much  scattered  and  hid  ; 
but  they  are  all  under  the  tender  loving  care  of  the  good  Shepherd, 
and  none  of  them  shall  be  lost.  It  would  be  glorifying  to  God,  and 
happy  for  themselves,  if  they  were  more  united  ;  and  for  my  part 
I  look  upon  every  review  of  real  godliness,  among  whatever  party, 
as  working  towards  that  union,  and  though  it  will  never  be  perfect 
here,  yet  if  there  was  a  great  deal  more  of  the  power  of  religion 
there  would  be  far  less  noisy  contention  about  the  form  of  it.  A 
believer  is  still  a  brother,  whatever  name  he  may  be  distinguished 
by  ;  and  all  the  saints  are  precious  in  God's  sight,  whether  called 
Lutheran,  Calvinist,  Episcopalian,  or  Presbyterian. 

Let  every  man  be  persuaded  in  his  own  mind,  is  a  noble  rule.  I 
know  not  how  it  is,  I  think  myself  no  bigot,  and  yet  I  cannot  adopt 
the  sentiments  of  those  men,  however  much  I  esteem  them  other- 
wise, who  regard  the  various  forms  of  church  government  con- 
tended for,  as  all  equally  agreeable  to  the  Scripture,  or  equally  con- 
ducive to  the  desired  end  :  neither  dare  I  regard  with  a  total  indif- 
ference the  doctrinal  questions  which  are  agitated  among  them  who 
hold  the  foundation.  And  yet  believe  me,  dear  Sir,  it  gives  me  the 
same  pleasure  to  hear  that  souls  are  gathered  to  Christ  among  you 
as  if  it  were  among  ourselves.  If  God  be  glorified,  Christ  preached, 
and  souls  be  saved,  I  do  and  will  rejoice.  I  assure  you,  I  wish  to 
regard  the  interest  of  no  party  any  farther  than  it  is  the  interest  of 
Chris^t.  I  wish  to  know  the  truth  as  it  is  in  Jesus  ;  to  know  it  in 
its  purity,  without  any  mixture  of  falsehood.  To  know  the  truth  as 
it  is  in  Paul  or  Peter,  or  in  the  most  eminent  saint  that  ever  lived, 
is  to  know  it  in  the  streams  only,  where  it  may  be  mingled  with 
some  corruptions,  but  to  know  the  truth,  as  it  is  in  Jesus  is  to  know 
it  in  the  fountain  where  it  is  absolutely  impossible  error  can  ever 
come.     Engaged  in  the  search  of  truth,  I  would  never  wish  to  ask 

70 


554 


how  it  is  in  this  or  the  other  great  and  good  man,  but  how  it  is  in 
Jesus. 

I  am  glad  to  hear  that  you  have  such  an  agreeable,  obedient,  and 
thriving  flock  at  Olney,  and  that  you  have  liberty  to  manage  them 
as  you  are  directed  by  the  word,  and  are  not  forced  to  be  submis- 
sive to  the  will  of  man.  It  is  a  great  mercy  to  you  and  your  people 
that  you  have  so  little  to  do  with  superiors.  How  would  some  of 
the  good  old  doctrinal  Puritans  have  rejoiced  in  such  an  indulgence  ; 
when  alas,  they  could  not  obtain  it !  I  have  not  the  least  doubt  but 
you  will  see  this  blessing  coming  from  one  infinitely  superior  to  your 
superiors,  and  daily  ascribe  to  him  a  tribute  of  praise,  and  use 
your  liberty  for  the  glory  and  interest  of  the  dear  Redeemer. 

As  you  observe,  books  are  printed  on  worse  paper  in  Scotland 
than  in  England,  so  that  the  money  can  scarcely  be  saved.  Reli- 
gious books  are  always  the  worst  printed  here,  because  they  are 
chiefly  bought  by  the  common  people.  Books  of  history,  trade, 
agriculture,  philosophy,  &;c.  &c.  are  little  worse  printed  here  than 
in  London.  Your  Narrative  is  certainly  almost  out. of  print.  I 
commissioned  a  few  dozens  from  London,  but  they  could  not  be  got ; 
neither  could  I  find  them  in  Scotland.  I  had  one  copy  of  my  own, 
which  I  lent  to  some  friends,  from  one  it  passed  to  another,  so  that 
I  could  scarcely  get  it  back.  It  wandered  almost  half  a  year  that 
way,  but  at  length  I  have  given  it  to  the  printer.  I  think  it  a  pity 
but  there  were  a  letter  added  to  it,  informing  people  of  your  entry 
upon  the  ministry,  and  a  number  of  other  things.  It  just  breaks 
people's  hearts  to  find  you  had  made  application  to  be  put  in  orders, 
and  had  met  with  a  refusal — and  they  all  cry,  O  !  what  came  of 
Mr.  Newton  at  length.  If  you  would  agree  to  it,  I  think  another 
letter  would  be  of  the  highest  advantage.  The  Narrative  I  think  a 
most  excellent  preface  to  your  other  works,  and  therefore  have 
begun  with  it.  If  the  Lord  spare  me,  I  hope  all  the  rest  will  be 
published  in  order.  I  never  will  desire  you  to  hurry  yourself,  but 
for  this,  and  other  reasons,  I  would  beg  a  letter  from  you  at  farthest 
within  six  weeks. 


555 

THE  REV.  JOHN  NEWTON  TO  MR.  WM.  BARLASS. 

My  dear  Sir, 

I  THINK  I  have  already  prepared  you  not  to  expect  long 
apologies,  even  for  too  long  silence.  I  love  you  dearly  ;  prize 
your  correspondence,  and  am  sorry  I  cannot  write  more  frequently. 
Let  this  sufl&ce.  It  gives  me  real  pleasure  that  I  can  now  sit  down 
to  write  to  you.  I  should  have  been  glad  of  the  indulgence  months 
ago. 

I  beheve  the  best  method  of  answering  your  last  favour  will  be 
to  write  notes  upon  the  several  paragraphs  as  they  occur  in  course, 
though  perhaps  in  this  interval  you  have  forgotten  the  particulars, 
and  may  have  here  and  there  some  difficulty  to  recollect  the  refer- 
ences.    I  could  write  a  long  note  indeed  upon  what  I  first  meet 
with — your  very  great  mistake  in  considering  me  as  a  very  great 
man.     If  we  could  have  a  personal  interview,  I  think  you  would 
presently  be  undeceived.     Your  mistake,  however,  has  done  me 
good.     A  whole  quire  of  invective  from  an  enemy  could  hardly 
have  given  me  so  keen  a  sense  of  shame.     The  Scripture  assures 
us  that  our  hearts  by  nature  (like  coin  from  the  same  mint)  are  all 
alike,  and  I  hear  my  fellow-Christians  complain  of  evils  similar  to 
what  I  feel,  and  they  have  the  same  right  with  myself  to  be  be- 
lieved.    Otherwise  I  seem  to  have  reason  to  conclude  there  cannot 
be  one  upon  earth  (who  knows  the  Lord)  so  inconsistent,  so  evil  as 
myself.     There  is  indeed  a  large,  (and  as  I  have  been  ready  to 
think  with  you)  sometimes  a  needless,  display  of  erudition  in  some  of 
Owen's  works,  but  it  is  chiefly  when  he  has  the  Socinian  contro- 
versy in  view.     The  Socinians  of  his  day  were  not  such  superficial, 
flimsy  writers  as  their  modern  disciples,  but  men  versed  in  all  the 
branches  of  learning,  the  minutia;  of  criticism,  and  the  subtleties  of 
logic  or  sophistry.     He  undertook  to  ferret  them  out  of  all  their 
lurking-places ;  he  was  qualified  for  it,  and  succeeded.     I  believe 
this  was  the  principal  reason  of  bis  method  in  his  commentary  on 
the  Hebrews,  and  some  other  of  his  works.     But  I  cannot  charge 
him  with  pedantry.     And  he  seems  always  to  have  aimed  at  the 
edification  of  plain  people,  intermixing  something  savoury  and  expe- 
rimental in  the  midst  of  his  arguments.     Allowance  likewise  must 
be  made  for  the  manner  of  the  times  in  which  he  lived.     In  point 
nf  arrangement  and  neatness,  and  avoiding  superfluities,  our  age  is 


556 

certainly  improved ;  but  I  believe  we  are  rather  losers  by  what  is 
called  our  good  taste,  for  writers  now  are  mere  essayists,  and  fall 
in  general  far  short  of  the  depth,  accuracy,  and  fulness  of  such  men 
as  Owen,  in  searching  a  subject  to  the  bottom.  I  thought  I  had 
given  you  my  opinion  of  Halyburton  on  Natural  Religion,  &.c.  ;  I 
think  it  a  masterpiece,  one  of  the  most  able  performances  I  ever 
met  with,  but  I  suppose  is  most  read  by  those  who  stand  least  ia 
need  of  it.  If  there  be  such  a  thing  as  an  honest,  candid,  inquiring 
Deist,  I  should  judge  he  could  hardly  avoid  receiving  conviction 
from  an  attentive  perusal  of  that  book.  But  I  am  afraid  there  are 
very  few  who  wish  to  be  undeceived,  and  therefore  few  who  wiU 
read  it  attentively. 

What  you  say  of  Gurnal  reminds  me  to  put  another  book  in  your 
way,  (I  think  the  author  was  a  countryman  of  yours,)  Gilpin  oa 
Temptation.  I  think  the  perusal  of  it  would  throw  light  upon 
some  of  your  inquiries.  I  have  only  room  for  a  few  brief  hints. 
They  that  go  down  to  the  sea  in  ships,  and  do  their  business  in 
great  waters,  experience  hardships,  and  likewise  see  wonders, 
which  people  who  live  on  shore  have  no  idea  of.  Many  of  the 
Lord's  people  are  comparatively  landmen  ;  others  are  mariners,  and 
are  called  to  conflict  a  great  part  of  their  lives  with  storms  and 
raging  billows.  I  believe  much  of  the  variety  of  this  Icind  is  con- 
stitutional. We  are  at  a  loss  to  conceive  of  the  invisible  world, 
and  the  invisible  agents  belonging  to  it,  but  we  live  in  the  midst  of 
them.  But  it  seems  to  me  that  people  of  very  delicate  nerves,  and 
those  who  are  subject  to  what  we  call  low  spirits,  are  more  acces- 
sible to  this  invisible  agency  than  others.  I  am  rather  but  a  land- 
man myself,  and  know  but  just  enough  of  some  of  Satan's  devices 
to  qualify  me  to  lisp  about  them.  And  I  account  it  a  mercy,  the 
Lord  in  compassion  to  my  weakness  has  encouraged  me  to  pray, 
Lead  us  not  into  temptation.  Satan's  power  I  apprehend  is  chiefly 
upon  the  imagination — his  temptations  may  be  considered  under 
two  heads,  the  terrible  and  the  plausible.  By  the  former  he 
fights  against  our  peace  ;  by  the  latter  he  endeavours  to  ensnare  us 
in  our  judgment  or  conduct.  The  former  are  the  most  distressing, 
the  latter  not  the  least  dangerous.  The  former  are  often  the  lot  of 
humble,  tender-conscienced  Christians  ;  in  the  latter  he  has  most 
success  when  we  are  careless  and  self-dependent.  By  the  former 
he  shows  his  rage  and  power  as  a  roaring  lion  ;  by  the  latter  hi« 


557 

subtlety  and  address  as  a  serpent  or  angel  of  light.  His  attacks  iti 
the  former  way  are  so  vehement,  as  when  he  fills  the  mind  with 
dark  and  horrible  thoughts,  blasphemies,  and  suggestions,  at  which 
even  fallen  nature  shudders  and  recoils,  (which  is  the  case  with 
many,)  that  his  interference  is  plainly  to  be  felt.  In  the  latter  his 
motions  are  so  insinuating,  and  so  connatural  to  the  man  of  sin 
within  us,  that  they  cannot  be  easily  distinguished  from  the  work- 
ings of  our  own  thoughts.  I  suppose  that  when  Ananias  at- 
tempted to  deceive  Peter,  he  was  little  aware  that  Satan  had  filled 
his  heart,  and  helped  him  to  the  lie.  But  Satan  has  a  near  and 
intimate  connexion  with  the  man  of  sin — the  heart  while  unre- 
newed is  his  work-shop.  Ephes.  ii.  2.  And  it  is  the  same  with 
believers,  so  far  as  they  are  unrenewed.  Therefore  I  believe  he 
is  never  nearer  to  us,  or  more  busy  with  us,  than  at  sometimes 
when  we  are  least  apprehensive  of  him.  We  have  no  clear  ideas 
of  the  agency  of  spirits,  nor  is  it  necessary.  The  Scripture  says 
little  to  satisfy  our  curiosity,  but  tells  us  plainly  that  he  is  always 
watching  us,  and  desiring  to  sift  us  as  wheat.  I  believe  we  give 
him  no  more  than  his  due,  when  we  charge  him  with  having  a 
hand  in  all  our  sin.  I  believe  he  cuts  us  all  out  abundance  of 
work.  But  the  other  kind  of  temptations  in  which  people  are 
rather  passive,  though  they  often  think  themselves  compliant,  it  is 
not  appointed  for  all  believers  to  feel,  at  least  not  frequently  or  in 
a  violent  degree.  A  fine  general  representation  of  them,  we  have 
in  that  part  of  the  Pilgrim's  Progress  which  describes  Christian's 
passage  through  the  valley  of  the  shadow  of  death.  Bunyan  had 
been  an  exercised  mariner  in  these  deep  waters,  and  he  writes 
like  one.  As  tempted  souls  go  through  the  most  distress,  so  they 
usually  have  the  most  affecting  and  striking  discoveries  of  the  wis- 
dom, power,  and  glory  of  the  Lord,  and  acquire  a  sympathy  for 
afflicted  minds,  and  a  skill  in  deahng  with  them,  which  cannot  easily 
be  obtiiined  by  reading  books.  Something  of  this  skill  may  be  ac- 
quired from  a  careful  observation  of  others,  but  experience  is  the 
best  school.  This  lesson  is,  however,  so  painful  to  flesh  and  blood, 
that  we  may  be  thankful  if  the  Lord  permits  us  to  pass  it  over.  I 
have  had  some  little  experience  of  these  things,  but  my  situation  in 
Olney,  amongst  a  poor,  afflicted  people,  who,  from  a  confined  and 
sedentary  employment,  (lace-making,)  are  mostly  affected  with  low 
•pirifcs  and  nervous  disorders,  have  made  me  something  of  a  theorist 


558 

in  the  business,  and  I  know  not  but  I  could  write  a  volume  upon  it- 
But  no  words  can  adequately  express  the  dreadful  tempests  some  of 
God's  dear  children  sustain.  They  pass  through  fire  and  floods, 
but  he  is  with  them,  and  therefore  the  floods  cannot  drown  them, 
nor  the  flame  destroy  them.  I  doubt  not  but  the  severest  part  of 
Job's  trials  were  of  this  kind.     See  likewise  Ps,  viii.  8. 

But  I  must  write  shorter  notes,  or  my  letter  will  be  long  indeed. 
Trail's  three  volumes  are  among  the  books  I  highly  prize.  I  am 
acquainted  with  Durham,  but  never  read  Boston.  Indeed  most  of 
my  reading  was  before  my  admission  into  the  ministry.  The  in- 
cumbent calls  of  my  office,  and  a  voluminous  correspondence,  &c. 
aftbrd  me  but  little  time  now.  And  the  Scripture,  which  is  always 
at  hand,  and  expresses  the  substance  of  volumes  in  a  verse  or  two, 
renders  reading  other  books  less  necessary.  Though  I  would 
always  recommend  to  young  men  to  read  a  good  deal,  provided  they 
are  so  happy  as  to  make  a  good  choice. 

I  believe  there  has  not  been  a  Gospel  sermon  preached  at  Wes- 
ton-Favel  since  Mr.  Hervey's  death  ;  nor  can  I  hear  that  there  is 
one  spiritual  person  in  the  parish.  His  other  parish  of  Collingtree 
is  likewise  now  a  dark  place  ;  though  there  may  be  half  a  dozen 
people  there  who  know  something  of  the  Lord.  I  preached  twice 
a  year  at  Collingtree  for  about  ten  years,  but  I  am  now  quite  shut 
out.  Mr.  Hervey's  usefulness  was  chiefly  in  his  writings.  A  few 
people  in  the  neighbourhood  profited  by  him,  who,  since  his 
death,  have  mostly  joined  the  Dissenters,  but  he  never  knew  that 
one  soul  was  awakened  in  the  parish  where  he  lived — though  he 
was  in  every  respect  one  of  the  greatest  preachers  of  the  age.  As 
plain  in  his  pulpit  service  as  he  is  elegant  in  his  writings.  The 
Lord  showed  in  him,  that  the  work  is  all  his  own,  and  that  the  best 
instrument  can  do  no  mox'e  than  he  appoints.  His  own  mother  and 
sister  lived  with  him ;  his  temper  was  heavenly,  his  conversation 
always  spiritual  and  instructive  ;  yet  he  could  make  no  impression 
upon  them  living  or  dying. 

I  proceeded  some  way  in  the  book  I  told  you  I  was  writing,  but 
laid  it  aside  in  the  middle,  and  have  not  resumed  the  design.  I 
found  in  writing  against  controversy  I  insensibly  caught  the  spirit  of 
it ;  though  I  was  not  angry,  I  was  growing  minute  and  dry.  If  the 
Lord  please,  I  will  begin  again  de  novo  some  time,  but  I  mean  to 
limit  myself  to  about  the  size  of  a  sixpenny  pamphlet.     I  hardly 


« 
559 

expect  to  see  prejudice  give  way  every  where,  and  Christians  of 
all  parties  all  loving  each  other  fervently  ;  but  I  hope  there  are  a 
few  individuals  of  every  party  who  will  enter  into  the  views  of 
their  Lord,  and  cheerfully  express  their  love  to  all  who  love  him 
in  sincerity. 

I  did  not  suppose  that  the  Seceders,  or  any  other  spiritual  peo- 
ple, confined  the  church  of  Christ  within  their  own  pale,  by  ex- 
press or  positive  declaration  ;  but,  till  I  was  acquainted  with  you, 
I  thought  the  Seceders  made  a  point  of  having  as  little  communica- 
tion as  possible  in  spirituals,  beyond  their  pale.  If  you  are  a 
proper  specimen  of  the  body  you  belong  to,  I  have  reason  to  be 
ashamed  of  thinking  so  harshly  of  them.  But  as  I  ought  not  to 
have  judged  of  the  whole,  by  the  very  few  who  have  occasionally 
fallen  in  my  way  formerly,  so  perhaps  I  should  be  in  the  other  ex- 
treme, if  I  should  now  suppose  the  majority  of  them  are  like  you. 
Indeed  I  believe  all  denominations,  as  such,  abound  with  bigotry  in 
favour  of  their  own  side,  and  that  the  ministers  and  private  Chris- 
tians in  each,  are  more  or  less  freed  from  it,  in  proportion  as  they 
are  favoured  with  more  of  the  unction  of  the  Holy  Spirit,  and  as 
they  have  more  opportunities  of  observing  his  work  carried  on 
amongst  other  parties.  And  perhaps  the  most  catholic-minded 
Christian  upon  earth  has  more  bigotry  in  him  than  he  is  aware  of. 
To  esteem  all  modes  and  forms  of  worship  as  equally  agreeable  to 
the  Scriptures,  or  conducive  to  edification,  or  all  difference  of  sen- 
timent amongst  those  who  hold  the  head  to  be  of  no  real  importance, 
is  quite  a  different  thing.  We  have  a  right  to  judge  and  act  for 
ourselves,  and  to  follow  the  light  we  have  received,  and  are  only 
blameable  when  we  censure  or  dislike  others,  only  because  they 
do  not  exactly  see  with  our  eyes,  in  matters  which  are  not  essen- 
tial. But  I  need  not  enlarge  upon  this  point,  nor  could  I  express 
my  own  sentiments  more  satisfactorily  than  by  transcribing  what 
you  have  written  upon  it. 

I  am  indeed  comparatively  happy  at  Olney,  in  my  ministry. 
Our  lot  is  cast  at  a  distance  from  the  various  winds  of  doctrine, 
which  in  many  places  occasion  so  much  trouble  and  so  many  dis- 
putes, so  that  I  have  only  to  declare  the  truth,  unmixed  with  con- 
troversy, about  it.  I  could  only  wish  for  an  outpouring  of  the 
Holy  Spirit,  to  reveal  the  truths  of  the  Gospel  to  many,  who, 
though  they  are  well  content  to  hear  them,  and  would  hardly  bear 


560 


to  hear  any  thing  contrary  to  them,  are  yet  strangers  to  their 
power  and  influence.  Alas,  a  large  majority  of  our  congregations 
are,  I  fear,  sermon-proof — they  come  to  the  house  of  God,  and 
return  like  a  door  upon  the  hinges  ;  yet  through  mercy  we  have 
little  or  nothing  of  the  Antinomian  spirit  amongst  us.  Very  few, 
whom  I  do  not  think  believers,  are  so  far  blinded  as  to  think  them- 
selves so,  or  have  a  desire  to  pass  for  such.  They  know  they  are 
not ;  and  if  asked  the  question,  will  acknowledge,  that  if  they  die 
as  they  are,  they  must  be  lost.     But,  alas,  they  do  not  lay  it  to  heart. 

As  it  is  now  pretty  generally  known  that  the  Lord  was  pleased  in 
his  best  time  to  answer  my  desire,  and  give  me  an  entrance  into  the 
ministry,  another  letter  added  to  the  Narrative  could  hardly  be  said 
to  give  information  upon  that  point.  And  the  circumstances  which 
led  to  my  admission  were  too  personal  and  uninteresting  to  deserve 
the  attention  of  the  public.  Therefore  though  I  am  sorry  to  be 
backward  to  any  thing  you  propose,  I  think  any  addition  to  the  Nar- 
rative unnecessary,  and  that  I  have  written  enough  already  upon 
the  subject  of  my  insignificant  self. 

I  thank  you  for  your  friend  Mr.  Anderson's  verses.  I  am  pleased 
with  his  mention  of  me,  so  far  as  it  gives  me  hope  that  he  remem- 
bers me  in  his  prayers.  For  the  rest,  as  I  hinted  to  you,  a  journey 
to  Olney  would  soon  convince  him  how  much  he  overrates  the  poor 
curate  there.  If  you  look  over  the  fifth  and  sixth  letters  of  the 
Narrative,  you  will  judge  how  I  ought  to  be  affected  by  the  hand- 
some things  which  you  and  your  friend  are  pleased  to  say  of  me.  I 
trust  I  have  tasted  that  the  Lord  is  gracious,  and  that  it  is  the  desire 
and  joy  of  my  soul  to  proclaim  the  power  of  that  divine  attraction 
which  could  draw  so  vile  a  wretch  to  himself — of  the  mercy  which 
could  pardon  such  a  sinner,  and  extricate  him  from  such  a  state  of 
wretchedness  and  misery.  O  if  my  heart  were  not  still  vile  be- 
yond expression,  the  commendation  of  the  whole  universe  could  have 
no  other  effect  than  to  cover  me  with  blushes  and  confusion.  Ah  ! 
dear  Sir,  what  would  you  have  thought  of  me  had  you  seen  me  when 
I  lived  at  the  Plantanes  1  The  sight  of  me  would  have  been  offen- 
sive to  your  eyes,  and  my  speech  would  have  struck  you  with  horror. 
Miserable  and  despicable  in  every  view — pinched  with  want,  and 
the  common  mark  of  scorn  and  insult,  my  whole  wretched  amuse- 
ment and  pleasure,  seemed  to  lie  in  blaspheming  the  name  and  per- 
son of  Jesus,  and  in  feeding  my  imagination  with  schemes  of  wicked- 


561 


uess  which  I  had  not  opportunity  to  perpetrate.  And  now  it  seems 
I  am  to  be  compared  with  my  namesake  Sir  Isaac,  The  Lord  has 
since  given  me  a  name  and  a  place  among  his  children,  favoured  me 
with  the  friendship  and  love  of  many  of  his  most  honoured  and  ex- 
cellent people  upon  earth.  And  I  have  reason  to  thank  him  likewise, 
that  he  has  given  me  an  habitual  recollection  of  those  past  dreadful 
scenes  ;  so  that  there  is  seldom  a  day  of  my  life  in  which,  my  thoughts 
are  not  led  back  to  my  former  state  of  estrangement  from  him,  and 
that  pre-eminence  of  wretchedness  into  which  my  sins  plunged  me. 
I  hope  he  has  often  sanctified  this  review,  to  abate  in  some  measure 
the  force  of  the  temptations  I  have  been  since  exposed  to,  to  think 
myself  something.  If  he  gives  me  a  liberty  in  preaching,  or  enables 
me  to  write  a  letter  to  please  a  fellow-worm,  should  it  not  suflice  to 
keep  me  from  being  elated,  to  remember  that  I  am  the  same  person 
who  once  delighted  to  treat  him  as  an  impostor,  to  rank  him  with,  or 
upon  the  comparison  below,  Mohammed?  or  to  think  that  some  of 
my  unhappy  companions  (as  I  have  reason  to  fear,)  perished  in  their 
sins,  who  had  just  cause  to  charge  the  ruin  of  their  souls  to  my  ac- 
count ?  For  Satan  himself,  had  he  been  upon  earth  in  a  bodily 
shape,  could  hardly  have  been  more  industrious  in  tempting  to  infi- 
delity and  profligacy  than  I  was. 

You  have  kindly  sketched  me  out  abundance  of  employment.  I 
need  not  now  complain  for  want  of  subjects,  if  I  had  but  ability  and 
leisure  to  fill  up  your  plans.  But  if  you  were  here  a  few  days,  a 
better  knowledge  of  me  and  of  my  situation,  would  convince  you  how 
unable  I  am  to  answer  your  desires.  Judge  by  this  one  instance. 
I  have  longed  to  thank  you  for  your  last  lettep  from  the  day  I  re- 
ceived it,  and  yet  almost  five  months  have  elapsed  before  I  could  set 
about  it.  Do  not  imagine  by  this,  that  my  time  is  incessantly  taken 
up  with  business  of  real  importance.  I  hope  I  am  not  quite  idle. 
But  alas  !  as  I  grow  in  years  an  indolence  grows  upon  me  ;  I  cannot 
do  as  I  would,  nor  even  as  I  once  could. 

The  letters  I  have  thoughts  of  publishing,  will  be  real  corres- 
pondence— letters  of  friendship — returned  to  me  by  friends  for  that 
purpose  ;  some  of  them  written  more  than  twenty  years  ago.  I  be- 
lieve there  will  be  two  volumes  of  them — I  suppose  they  will  contain 
the  substance  of  the  little  the  Lord  has  taught  me  upon  a  variety  of 
subjects,  but  very  few  points  in  detail,  as  not  one  of  them  was  pen- 
ned with  the  most  distant  view  to  publication. 

71 


562 

I  hare  likewise  upwards  of  three  hundred  hymns,  which  I  pur- 
pose to  prepare  for  the  press  in  the  course  of  the  winter,  if  the  Lord 
spares  me  so  long  and  favours  me  with  health.  If  I  live  to  see  these 
two  designs  completed,  I  believe  I  shall  try  to  retrench  my  pen, 
and  apply  myself  more  closely  to  the  word  of  God  and  prayer.  For 
I  have  more  reason  than  Mr.  Hervey  to  be  ashamed  that  I  have 
written  so  much  and  read  so  little — and  have  read  so  much  of  other 
books  and  so  little  of  the  Scriptures. 

I  could  hardly  believe  my  eyes  when  I  read  your  age.  Twenty 
years  and  a  half!  O  you  are  highly  favoured !  I  was  as  old  before 
I  quitted  the  chair  of  the  scorner.  May  the  Lord  preserve  yourhfe 
and  health,  and  bless  your  studies.  I  hope  he  has  much  for  you  to 
do.  It  is  an  honour  and  a  fixvour  that  he  has  so  soon  admitted  you 
into  his  interior  school — I  mean  the  school  of  the  cross.  My  short- 
lighted  regard  would  wish  your  trials  to  be  very  few  and  very  light. 
I  can  venture,  however,  to  promise  that  you  shall  not  have  one  too 
many  or  too  heavy.  He  will  do  you  good,  and  enable  you  to  do 
others  good  by  them.  You  will  find  your  strength  according  to  your 
day,  and  all  shall  contribute  to  enlarge  your  experience  of  his  wisdom, 
power,  and  goodness.  You  are  his,  and  not  your  own,  therefore  he 
has  a  right  to  put  you  in  any  situation  which  he  sees  most  condu- 
cive to  manifest  his  glory,  and  to  do  him  service.  And  he  is  rich 
enough  to  make  you  abundant  amends  for  all  you  can  suffer  for  his 
sake.     Be  of  good  courage,  and  he  shall  strengthen  your  heart. 

I  must  draw  towards  a  close — other  occasions  will  soon  call  me 
away.  Write  as  often  as  you  please  :  we  love  to  hear  from  you.  I 
will  write  as  often  as  I  can.  Give  my  love  to  Mr.  Anderson,  Mr. 
Jameson,  and  all  your  friends.  As  1  have  little  more  upon  my  mind 
to  offer  in  prose,  I  will  annex  two  or  three  hymns  to  fill  up  the  pa- 
per. I  have  a  right  to  truth  wherever  I  can  find  it,  and  some 
things  in  the  Classics,  though  absurd  as  they  were  first  applied,  are 
beautiful  and  comfortable  when  Christianized,  and  directed  to  their 
proper  objects  :  with  this  view,  I  have  parodized  two  or  tlireo  odes 
of  Horace.  If  you  and  your  friend  Mr.  Anderson  approve  the  hint, 
1  wish  you  to  pursue  it. 


:^'^' 


563 

THE  POWER  OF  GRACE. 

Hot.  lib.  4.  Ode  3.  Quern  ne  Melpoineu« 

1  HAPPY  the  birth  when  grace  presidei, 

To  form  the  future  life  ! 
In  wisdom's  paths  the  soul  she  g^idei, 
Remote  from  noise  and  strife. 

2  Since  I  have  known  the  Saviour's  name. 

And  what  for  me  he  bore ; 

No  more  I  toil  for  empty  fame, 

I  thirst  for  gold  no  more. 

3  Plac'd  by  his  hand  in  this  retreat, 

I  make  his  love  my  theme ; 
And  see  that  all  the  world  calls  great 
Is  but  an  empty  dream. 

4  Since  he  has  rank'd  my  worthless  name 

Amongst  his  favour'd  few. 
Let  the  mad  world,  who  scoff  at  them, 
Revile  and  hate  me  too. 

i  O  thou !  whose  voice  the  dead  can  rais*, 
And  soften  hearts  of  stone, 
And  teach  the  dumb  to  sing  thy  praise. 
This  work  is  all  thine  own. 

6  Thy  wond'ring  saints  rejoice  to  see 

A  wretch  like  me  restor'd ; 
And  point  and  say,  how  chjmg'd  is  he, 
Who  once  defied  the  Lord  ! 

7  Grace  bid  me  live,  and  taught  my  tongue 

To  aim  at  notes  divine ; 
And  grace  accepts  my  feeble  song ; 
The  glory.  Lord,  be  thine. 


BEHOLD,  /  AM  WITH  THEE  IN  ALL  PLACES 

Ilor.  lib.  1.  Ode  22.  Integer  vitae. 

1  THAT  man  no  guard  or  weapon  needs, 

Whose  heart  the  blood  of  Jesus  knows ; 
But  safe' may  pass,  if  duty  leads, 

Through  burning  sands,  or  mountain  snow* . 

2  Released  from  guilt,  he  feels  no  fear, 

Redemption  is  his  shield  and  tow'r ; 
He  sees  his  Saviour  always  near, 
To  help  in  ev'ry  trying  hour. 


564 

3  Though  I  am  weak  and  Satan  strong, 

And  often  to  assault  me  tries ; 
When  Jesus  is  my  theme  and  song, 
Abash'd  the  wolf  before  me  flies. 

4  His  love  possessing,  I  am  blest, 

Secure,  whatever  change  may  come ; 
Whether  I  go  to  east  or  west. 

With  him,  I  still  shall  be  at  home. 

5  If  plac'd  beneath  the  northeru  pole, 

The  winter  reigns  with  rigour  there  ; 
His  gracious  beams  would  cheer  my  soul, 
And  make  a  spring  throughout  the  year. 

6  Or  if  the  desert's  sun-burnt  soil. 

My  lonely  dwelling  e'er  should  prove ; 
His  presence  would  support  my  toil. 
Whose  smile  is  life,  whose  voice  is  love. 


MAKE  THY  FACE  SHINE  UPON  THY  SERVANTS. 

Hor.  lib.  4.  Ode  3.  Divis  orte  benis. 

1  SON  of  God  !  thy  people's  shield  ! 

Must  we  still  thine  absence  mourn  ? 
Let  thy  promise  be  fulfiU'd, 
Thou  hast  said,  I  will  return. 

2  Gracious  Leader,  now  appear, 

Shine  upon  us  with  thy  light ; 
Like  the  spring,  when  thou  art  near, 
Days  and  suns  are  doubly  bright. 

3  As  a  mother  counts  the  days. 

Till  her  absent  son  she  see  ; 
Longs  and  watches,  weeps  and  prays. 
So  our  spirits  long  for  thee. 

4  Come,  and  let  us  feel  thee  nigh  ; 

Then  thy  sheep  shall  feed  in  peace. 
Plenty  bless  us  from  on  high. 
Evil  from  amongst  us  cease. 

5  With  thy  love,  and  voice,  and  aid. 

Thou  canst  ev'ry  care  assuage  : 
Til  en  we  shall  not  be  afraid. 

Though  tlie  woi'ld  and  Satan  rage. 

6  Thus  each  day  for  thee  we'll  spend. 

While  our  callings  Ave  pur«ue  : 


« 


565 

And  the  thoughts  of  such  a  friend, 
Shall  each  night  our  joy  renew. 

7  Let  thy  light  be  ne'er  withdrawn, 
Golden  days  attend  us  long ; 
Thus  we  pray  at  early  dawn, 
This  shall  be  our  evening  song, 

I  can  hardly  call  these  so  much  as  an  imitation  ;  I  have  taken  or 
left,  just  as  it  suited  me.  But  when  Horace  wrote  his  odes,  he  lit- 
tle thought  how  free  I  should  make  with  him.  Oh  had  he  known 
Jesus,  how  would  his  heart  have  felt  when  he  looked  to  him  instead 
of  Maecenas,  as  his  Decus  et  iuiamen,  then  he  would  have  known 
where  to  have  addressed  that  fine  line,  so  sadly  misapplied  to  Au- 
gustus, 

Cum  tot  sustineas  ac  tanta  negotia  Solus. 

And  Virgil  likewise  would  have  forgotten  Daphnis,  and  sung  of  the 
good  Shepherd. 

Formosi  preoris  custos,  fermosior  ipse. 

I  love  to  despoil  the  idols  of  their  ornaments,  and  bring  them  in 
for  the  service  of  the  sanctuary.  I  could  wish  some  person  better 
skilled  in  the  Classics,  and  of  more  leisure,  would  extract  all  the 
beautiful  lines  they  contain,  which  of  right  only  belong  to  the  Sa- 
viour, or  his  people. 

Have  you  read  Ganganelli's  letters  ?  They  are,  in  my  judgment, 
admirable.  Doubly  so,  considering  from  what  quarter  they  come. 
But  I  must  break  oflf.  I  seldom  write  such  long  letters  as  I  do  to 
you.  Mrs.  Newton  sends  her  hearty  love  and  best  wishes  to  you. 
Hopes  you  will  see  her  sister. 

I  am,  Dear  Sir, 
Your  affectionate  friend  and  servant, 

JOHN  NEWTON. 

Olney,  Bucks,  July  10,  1778. 


# 


w 


566 


THE  REV.  JOHN  NEWTON  TO  THE  REV.  WM.  BARLASS. 

My  dear  Sir, 

THIS  comes  to  meet  you  or  to  wait  for  you  at  Anstruther, 
and  will  contain  some  brief  answers  to  the  several  particulars  in 
your  last  very  acceptable  letter,  for  fear  any  thing  might  prevent 
my  writing  if  I  deferred  it  till  towards  March. 

I  congratulate  you  on  your  entrance  into  the  ministry,  and  upon 
the  trials  as  well  as  the  encouragements  you  have  met  with.  Both 
are  necessary.  The  tongue  of  the  learned,  which  can  speak  a  word 
in  season  to  weary  souls,  is  only  acquired  in  the  schools  of  experi- 
ence and  the  cross.  We  must  feel  ourselves  in  order  to  feel  for 
others.  In  this  view  our  great  Teacher  and  High-Priest  is  set  forth 
to  us,  as  one  who  learned  by  suffering,  and  as  able  to  succour  others, 
because  tempted  himself.  I  rejoice  that  you  are  determined  chiefly 
to  tell  the  people  of  Jesus  Christ  crucified,  and  to  leave  controversy 
and  dispute  to  others. 

I  compare  the  rules  which  have  been,  or  may  be  offered,  either 
to  ministers  or  believers,  to  lasts  for  shoes  ;  they  must  be  accom- 
modated to  the  foot,  or  else,  though  the  shoe  may  look  well,  it  will 
not  set  well.  The  rules  of  God's  word,  indeed,  discover  their  Di- 
vine origin  in  this  respect,  that  being  founded  upon  an  exact  know- 
ledge of  the  heart  of  man,  and  the  nature  of  his  present  state,  they 
are  applicable  to  all  persons,  times,  and  circumstances  ;  no  real  in-\ 
convenience  follows  from  observing  them,  but  the  neglect  of  them 
is  always  of  ill  consequence.  But  the  rules  of  men  are  too  personal, 
partial,  and  short-sighted  to  deserve  our  notice  any  farther  than  as 
hints,  which  we  may  follow,  or  not,  just  as  we  find  them  suit.  I 
should  be  glad  to  entrust  you  with  my  judgment,  pro  re  nata,  in  any 
point  which  might  occasionally  arise.  But  to  offer  you  such  copious 
advice  as  you  desire  concerning  the  matter  and  manner  of  preaching, 
would  not  only  be  assuming  too  much,  but  would  be  acting  contrary 
to  my  judgment  and  professed  principles.  I  have  formerly  fettered 
myself  by  following  other  people's  rules,  and  therefore  ought  not  to 
shackle  my  iiiend  by  prescribing  to  you.  You  have  the  word  of 
grace,  the  throne  of  grace,  and  the  Spirit  of  grace  with  you.  Under 
this  Divine  direction,  what  passes  within  you  and  around  you,  will 
furnish  you  with  better  rules  for  your  own  management,  than  you 
could  poseibly  receive  from  the  wisest  man  upon  earth,  who  was 


567 


aot  exactly  in  your  situatiou.     Res,  (etas,  usus  semper  aliquid  appar- 
tent  novi. 

The  one  question  you  have  specified,  rather  surprised  me  as 
coming  from  Scotland  ;  where  I  thought  written  sermons  were  only 
of  a  late  date,  and  even  now  only  iu  use  amongst  those  who,  having 
departed  from  the  great  truths  of  the  Gospel,  are  of  course  necessi- 
tated to  live  upon  their  own  funds.  I  will  so  far  answer  it,  fis  to  tell 
you  simply  how  1  have  been  led.  My  first  essay  as  a  preacher 
was  in  the  year  58,  (six  years  before  my  admission  into  the  esta- 
blished church,)  in  a  Dissenting  meeting-house  at  Leeds.  I  attempted 
it  wholly  extempore.  But  I  thought  I  had  my  general  and  particu- 
lar heads  very  methodically  ranged  in  my  mind.  I  set  off  tolerably 
well,  though  with  no  small  fear  and  trembling.  But  I  soon  feared 
and  trembled  much  more,  for  after  speaking  about  ten  minutes,  my 
mouth  was  stopped.  I  stared  at  the  people  and  they  at  me,  but  not 
a  word  more  could  I  speak,  but  was  forced  to  come  down,  and  leave 
the  people,  some  smiling,  and  some  weeping.  My  pride  and  self- 
sufficiency  were  sorely  mortified,  and  for  two  years  afterward  I 
could  not  look  at  the  place  without  feeling  the  heart-ach,  and  as  it 
were  saying  to  myself.  Hie  troja  sietit.  This  disaster  made  me  con- 
clude it  would  be  absolutely  impossible  for  me  ever  to  preach  with- 
out book.  Accordingly  I  began  to  compose  sermons  al  full  length. 
The  next  time  I  was  asked  to  preach,  I  did  not  feel  much  trepida- 
tion. 1  had  my  discourse  in  my  pocket,  and  did  not  much  doubt  but 
I  was  able  to  read  it.  And  1  read  it  sure  enough.  But  being  near- 
sighted, and  rather  ashamed  to  hold  up  my  notes  in  view,  I  held  my 
head  close  down  to  the  cushion,  and  when  I  began,  I  durst  not  take 
my  eye  off  for  a  moment,  being  impressed  with  a  fear  that  I  should 
not  readily  fix  it  again  upon  the  right  part  of  the  page.  So  that  I 
hardly  saw  any  body  in  the  place  during  the  whole  time  ;  and  I 
looked  much  more  like  a  dull  schoolboy  poring  over  his  lesson, 
than  a  preacher  of  the  Gospel.  I  was  not  much  less  disconcerted 
this  time  than  the  former  ;  and  applied  to  my  notes,  the  poet's 
words,  Nee  tecum,  nee  sine  te.  At  length  the  Lord  put  it  in  my  heart 
to  have  a  meeting  for  a  few  select  friends  in  my  ovvn  house  on  the 
Lord's  day  evening,  which  I  continued  for  about  the  last  three  years 
I  lived  at  Liverpool.  And  in  these  exercises,  he  was  pleased  in 
some  measure  to  open  my  mouth.  When  I  came  to  Olney,  and  long 
afterward,  I  used  to  write  about  as  much  as  I  have  now  written. 


568 

upon  the  texts  before  I  preached  ;  but  for  some  years  past,  I  have 
seldom  written  a  page.  Very  often,  I  cannot  fix  upon  my  text  be- 
fore I  am  in  the  pulpit ;  and  have  frequently  begun,  when  I  have 
known  no  more  what  I  should  say,  or  how  I  should  handle  the  sub- 
ject, than  any  of  the  people  before  me  ;  and  this  not  of  choice  or 
through  indolence,  but  of  necessity.  And  at  some  such  seasons,  so 
far  as  I  can  judge  of  myself,  I  have  preached  to  as  much  advantage,  as 
if  I  had  studied  my  sermon  for  a  month.  Various  have  been  the  me- 
thods my  wise  and  gracious  Lord  has  taken,  to  break  down  my  spirit 
of  self-dependence,  and  to  hide  pride  from  me.  Of  all  the  maxims 
I  have  met  with  about  preaching,  I  most  admire  that  of  Luther, 
Bene  precasse,  est  bene  studii  per. 

If  my  mind  was  in  a  right  frame  towards  the  Lord,  I  think  I  should 
not  be  greatly  embarrassed  if  called  to  preach  at  five  minutes  warn- 
ing to  the  most  respectable  congregation.  But  often  it  is  otherwise 
with  me,  and  I  am  forced  to  venture,  with  my  heart  sadly  out  of 
tune.  How  often,  and  how  justly  might  he  stop  my  mouth,  and  put 
me  to  shame  before  the  people  !     But  he  is  merciful. 

When  you  have  read  Gilpin  on  Temptation,  you  will,  I  think,  be 
satisfied,  that  any  attempt  of  mine  or  perhaps  of  any  other  person, 
to  write  upon  the  same  subject,  would  be  actum  agere.  He  is  one 
of  the  few  writers,  who  leave  those  who  would  come  after  them 
very  little  to  say. 

I  am  now  busy  in  transcribing  the  hymns  for  the  press.  Thej 
will  make  a  pretty  sizeable  volume,  and  if  health  and  opportunity 
are  afforded,  I  hope  they  will  be  published  in  the  spring.  As  you 
will  then  see  them  all,  I  may  fill  up  the  paper  with  plain  prose  in 
the  interval.  The  letters  of  correspondence,  1  think  will  not  ap- 
pear till  after  the  hymns.     My  letters  to  Mrs.  N are  not  at 

all  suited  for  the  view  of  the  public. 

I  know  not  the  law  or  rule  about  book  property.  If  the  right  is 
originally  in  the  author,  I  certainly  never  parted  with  mine.  I  do 
not  mean  to  make  any  transfer  of  right,  but  you  have  my  consent  to 
do  what  you  please  with  any  of  my  books.  The  review  was  pub- 
lished upon  a  joint  account ;  though  no  formal  agreement  passed. 
As  I  never  received  advantage  from  it,  I  suppose  the  bookseller  can 
have  no  right  to  interfere  against  a  pubUcation  in  Scotland.  And  if 
it  might  be  (as  you  think,)  useful  to  others,  that  is  the  profit  I  chiefljr 
aim  at  in  writing.     I  published  six  sermons  (as  intended  for  the  pul- 


56d 

flit)  before  I  was  in  orders,  soon  after  I  was  reflised  upon  my  first 
application.  These  I  suppose  you  have  not  seen — they  are  out  of 
print.  I  have  one  copy,  but  know  not  how  to  send  it  to  yon.  If 
you  come  hither  you  shall  have  it. 

THE  REV.  JOHN  NEWTON  TO  THE  REV.  WM.  BARLASS. 

My  dear  Friend, 

YOUR  acceptable  letter  was  written  the  day  we  left  Olney 
and  followed  me  to  Leicester.  This  county,  in  which  we  purposed 
spending  a  month,  was  seven  years  ago  a  very  dark  land.  But  the 
Lord  has  since  caused  the  light  of  his  Gospel  to  shine  at  Leicester, 
here,  and  in  three  or  four  other  towns.  He  placed  Mr.  Robinson 
at  Leicester,  a  young  man  of  Cambridge,  whom  he  furnished  with 
abilities,  zeal,  and  meekness  suited  to  the  station.  For  as  he  was 
only  curate  at  first,  it  seemed  no  easy  matter  so  to  obviate  the  pre- 
judices of  an  ignorant  and  numerous  people,  as  to  be  able  to  maintain 
his  standing,  and  at  the  same  time  to  be  faithful  to  their  souls.  But 
the  Lord  was  with  him,  and  therefore  he  prospered.  And  the  Lord 
has  since  fixed  him,  and  given  him  one  of  the  five  churches  there  for 
his  own.  He  has  been  and  is  very  useful  ;  preaches  to  large  con- 
gregations, and  there  are  a  number  of  people  who  are  turned  from 
darkness  to  light,  and  walk  worthy  of  the  Gospel. 

This  place  fell  to  the  lot  of  Dr.  Ford  of  Oxford,  whose  name  per- 
haps may  have  reached  you.  He  was  intimate  with  the  late  Arch- 
bishop of  Canterbury,  and  was  apparently  in  the  high  road  to  pre- 
ferment. But  when  the  Lord  revealed  his  Gospel  to  him,  and  gave 
him  a  thirst  for  the  good  of  souls,  those  who  thought  to  promote  him 
to  honour  were  ofiended.  He  expects  to  live  and  die  Vicar  of  Mel- 
ton-Mowbray,  and  as  this  is  all  he  has  a  prospect  of,  so  I  believe  it 
is  all  he  wishes  for.  He  has  a  higher  honour  than  the  world  can 
give — that  of  winning  souls  for  Christ.  I  spent  ten  or  twelve  days 
at  Leicester,  and  preached  nine  times  in  my  way  hither:  I  purpose 
returning  thither  again  an  Monday  next,  and  hope  to  be  at  home  by 
8th  of  May,  calling  at  some  Iniermediate  places  in  my  way.  I  am 
vrilling  to  sketch  a  hasty  answer  to  yours  while  I  am  abroad. 

72 


570 

I  am  glad  an  acquaintance  is  commenced  between  you  and  An- 
struther  ;  1  hope  it  will  grow  into  a  friendship,'profitable  to  them,  and 
mutually  agreeable.  And  if  we  are  spared  to  see  another  year,  I 
shall  hope  it  will  bring  you  to  Olney.  Even  one  year  seems  a  long 
space  in  future,  though  twenty  years,  when  they  are  passed,  appear 
but  as  a  span.  How  often  have  I  been  weak  enough  to  wish  the  in- 
terval away  which  stood  between  me  and  some  pleasure  I  had  ex- 
pectation of.  I  wish  to  be  freed  from  this  weakness,  and  therefore, 
though  I  long  to  see  you,  I  will  try  to  wait  patiently  from  day  to  day 
till  the  time  come.  For  I  am  well  satisfied  in  my  judgment  that  the 
Lord's  time  must  be  best. 

If  I  could  prevent  or  cure  your  illness  by  a  word  or  a  wish,  I 
would  do  it.  But  perhaps  my  intention  would  be  better  than  my 
judgment.  For  have  I  not  good  reason  to  believe  that  you  wiH  never 
be  ill,  when  health  upon  the  whole  is  best  for  you  ?  That  we  are 
well  a  single  day  is  of  the  Lord's  blessing  ;  and  every  indisposition, 
both  as  to  the  season,  degree,  and  continuance,  is  of  his  appointment 
likewise.  When  he  sees  it  needful  to  remind  us  of  our  frailty  and 
our  dependence  upon  him,  he  will  do  it.  And  when  his  gracious 
end  in  sending  affliction  is  answered,  he  will  remove  it.  Till  then, 
meano  and  medicines  cannot  remove  what  he  lays  upon  us  for  good  : 
then,  though  medicines  and  physicians  have  all  failed,  he  will  send 
his  word  and  heal  us.  Happy  state  of  them  that  love  him  !  Every 
changing  dispensation  is  to  them  an  effect  of  the  same  unceasing  care 
and  attention  towards  them.  To  his  gracious  care  therefore  I  com- 
mend and  entrust  you,  not  doubting  but  he  will  give  you  reason  to 
say  he  does  all  things  well. 

I  would  encourage  you  by  all  means  to  aim  at  extempore  preach- 
ing. The  great  difficulty  seems  to  be  owing  to  unbelief,  and  an  un- 
due regard  to  self.  Both  of  which  are  perhaps  strengthened  by  the 
custom  and  example  of  those  around  us.  We  see  that  pleaders  in 
the  courts  of  justice,  and  speakers  in  parliament,  can  express  them- 
selves with  propriety  and  ease  for  an  hour  or  two,  or  longer,  on  the 
subjects  which  they  understand  and  have  at  heart.  There  are 
doubtless  many  merchants  who  could  at  a  minute's  warning  and 
without  premeditation,  furnish  out  a  long  discourse  upon  the  nature 
and  advauliiges  of  commerce.  I  can  see  no  reason  why  ministers  of 
the  Gospel  should  be  the  only  people  who  must  be  necessarily  con- 


571 

tinedto  notes  and  schemes  ;  or  why,  if  we  can  talk  upon  other  sub- 
jects, and  declare  what  we  have  seen,  heard,  and  felt  in  common  life 
with  liberty,  we  should  be  subject  to  a  peculiar  restraint  with  re- 
gard to  those  points  which  our  experience  and  study  are  always 
conversant  with,     I  should  think  the  importance  of  the  Gospel  in 
itself,  and  our  call  and  appointment  of  the  Lord  to  preach  it,  would 
rather  ?enlarge  our  faculties,  and  draw  forth  the  fullest  exertion  of 
our  powers,  than  liniit  their  exercise.     Why  should  a  man  who  is 
continually  attending  to  these  things,  and  labours  to  be  Totus  in  iUis^ 
be  always  obliged  to  read  the  sentiments  he  has  formed  of  them  ? 
Besides,  we  have  a  promise  of  the  Lord's  presence  and  influence  to 
assist,  and  in  a  degree  to  inspire  us  when  we  are  simply  devoted 
to  his  service,  and  are  employed  in  it.     There  will  be  something  of 
an  awkwardness  and  hesitation  at  the  first,  like  that  of  a  person  who  is 
beginning  to  learn  to  swim,  but  habit  and  frequency  will  mak«  it  more 
easy.    I  do  not  mean,  however,  that  we  shall  ever  acquire  by  use, 
such  a  mechanical  readiness  as  will  free  us  from  all  difficulty.    A  man 
who  has  employed  many  years  in  making  baskets  or  tables,  is  so  far 
master  of  his  work,  that  he  is  morally  certain  beforehand  of  success 
in  his  next  attempt.     I  believe  it  may  be  so  in  a  good  measure  with 
public  speakers,  whose  business  lies  in  temporals,  and  whose  de- 
pendence is  upon  their  own  funds.     But  this  kind  of  ability  would 
not  be  desirable  for  a  minister  of  the  Gospel,  because  it  would  not 
be  safe.     Our  dependence  must  be  upon  the  Lord  :  we  are  strongest 
when  we  feel  ourselves  weak,  and  best  qualified  for  service  when 
most  sensible  that  without  him  we  can  do  nothing.     He  will  fulfil 
his  promise  of  assistance  ;  but  then  at  times  he  may  so  far  suspend  it, 
as  to  make  us  feel  that  when  we  do  well  we  have  nothing  to  ascribe 
io  ourselves.     An  extempore  preacher  is  subject  to  mortifying  dis- 
appointments ;  and  if  at  one  time  he  comes  down  from  the  pulpit  a 
little  elated,  and  not  at  all  displeased  to  hear  the  sermon  spoken  of; 
at  another,  he  will  wish  to  hide  himself,  and  hardly  bear  to  be  looked 
at.     At  least  this  will  be  the  case  for  a  time  ;  and  till  the  Lord  by  a 
variety  of  gracious  and  wholesome  discipline,  has  in  some  good  mea- 
sure broken  the  spirit  of  self,  and  made  him  indifferent  what  his  fel- 
low-creatures think  of  him,  provided  whether  he  preaches  with 
liberty  or  not,  he  has  grace  to  be  fiiithful. 

It  may  happen  likewise,  that  when  you  have  a  very  poor  plain 
«mall  congregation  before  you,  you  may  speak  with  so  much  enlarge- 


^72 

jnent  and  pertinency,  that  you  may  be  tempted  to  think  your  sermon 
almost  thrown  away  upon  them,  and  secretly  wish  you  had  had  the 
Synod  for  your  auditory,  who  would  have  been  more  competent 
judges  of  your  performance.  Afterward,  if  called  to  preach  to  a 
very  respectable  assembly,  and  when  you  are  very  willing  to  make 
good  the  expectations  which  report  may  have  raised  concerning  you, 
the  Lord  may  see  fit  to  let  you  appear  among  them  straitened,  bar- 
ren, and  confused.  To  these  trials  you  will  be  always  exposed, 
though  you  may  not  perhaps  be  often  actually  pinched  with  them. 
The  Lord  does  not  put  us  to  needless  pain.  If  we  are  preserved 
humble  and  self-abased,  he  will  usually  afford  his  presence  in  the 
work,  and  inspire  us  with  a  becoming  confidence  and  freedom.  But 
if  self  lift  up  its  head,  if  pride  creep  in,  if  we  go  forth  as  if  we  were 
wise  or  good,  leaning  to  our  abilities,  experience,  and  former  ser- 
vices, then  it  is  very  merciful  in  him,  by  leaving  us  a  little  to  our- 
selves to  remind  us  what  poor  creatures  we  are. 

I  write  in  the  midst  of  continual  interruptions.  Was  willing  to 
send  you  a  piece  of  a  letter,  if  I  could  not  write  with  my  usual  pro- 
lixity. With  respect  to  conversing  with  the  sick,  I  know  of  no  rule 
comparable  with  that  of  James  i.  6.  I  mean  that  circumstances  are 
so  various,  that  a  proper  judgment  can  hardly  be  formed,  but  upon 
the  spot. 

Mrs.  Cunningham  complained  to  you  that  we  are  tardy  in  writing. 
And  I  complain  to  you  of  her,  that  she  is  at  least  equally  guilty  of 
the  same  fault.  Pray  admonish  her  the  next  time  you  see  her.  Of 
late,  however,  both  she  and  I  have  been  tolerably  punctual. 

My  dear  is  tolerably  well.  One  view  in  our  present  excursion, 
»vas  for  the  benefit  of  her  health.  I  thought  exercise,  change  of 
air,  and  objects,  might  be  serviceable  to  her,  by  the  Lord's  blessing ; 
and  I  hope  it  will  prove  so. 

I  must  break  off — we  join  in  love — present  mine  to  all  your 
friends,  who  think  kindly  of  me  on  your  account. 

I  am.  Dear  Sir, 
Your  affectionate  friend  and  servant, 

JOHN  NEWTON. 

'Melton- Mowbray,  May  1,  1779. 


573 

THE  REV.  JOHN  NEWTON  TO  THE  REV.  WM.  BARLASS. 

August  8. 

My  dear  Sii-, 

How  long  have  I  been  wishing  to  write  to  you  !  At  length 
the  time  I  hope  is  come,  at  least  to  begin  my  letter ;  but  interrup- 
tions are  so  frequent  here,  it  may  possibly  be  some  time  yet  before 
I  can  finish  it.  How  different  is  my  situation  here  from  what  it  was 
at  Olney  !  O  my  beloved  leisure,  my  sweet  retirements,  how 
should  I  regret  your  loss,  if  I  was  not  checked  by  the  thought, 
that  the  post  I  am  in  must  needs  be  the  best  upon  the  whole,  be- 
cause the  Lord  has  assigned  it  for  me !  I  am  necessitated  now  to 
be  often  abroad,  and  when  at  home  frequently  taken  up  with  visit- 
ants, so  that  I  have  little  time  for  writing,  or  even  for  reading  the 
good  word  of  God. 

Mr.  Culbert,  (who  by  the  by  does  not  call  on  me  so  often  as  I 
could  wish)  informed  me  of  your  fall  and  your  hurt,  but  gave  me 
the  pleasing  assurance  that  you  had  received  no  injury,  but  what  it 
was  hoped  a  little  time  would  repair.  I  long  for  a  confirmation  of 
this  hope  under  your  own  hand.  I  was  prepared  to  sympathize 
with  you,  by  a  fall  which  I  had  soon  after  my  coming  to  this  house, 
at  my  own  door,  which  dislocated  my  shoulder,  but  the  dispensation 
was  sweetened  with  so  many  mercies,  that  I  was  not  permitted  to 
regret  it,  no,  not  for  an  hour.  I  trust  you  likewise  found  the  grace- 
of  our  Lord  sufficient  for  you,  and  your  strength  made  proportion- 
able to  your  day.  May  we  both  have  reason  to  praise  him  for  our 
trials,  and  to  place  them,  as  well  as  our  comforts,  in  the  list  of  his 
tender  mercies.  Nothing  befills  us  by  chance  ;  the  Lord  was  as 
near  us,  as  attentive  to  us,  when  we  fell,  as  at  other  times.  How 
often  have  we  gone  out  and  come  in  in  safety  ;  so  often  perhaps  that 
we  were  apt  to  look  on  it  as  a  matter  of  course,  and  the  Lord  saw 
that  a  little  change  was  needful,  to  quicken  the  sense  of  our  de- 
pendence upon  him,  and  our  gratitude  for  our  daily  preservation. 
Perhaps  Satan  was  spreading  some  dangerous  snare  for  our  feet, 
and  the  Lord  our  keeper  took  this  course  to  disappoint  him.  Or 
perhaps  it  was  a  mean  of  preserving  us  from  some  greater  harm, 
which  might  otherwise  have  overtaken  us.  However,  if  we  cannot 
assign  the  particular  reason  now,  we  shall  know  hereafter  ;  and  at 
present  we  may  be  assured  he  doth  all  things  well.     My  arm  is 


574 


BOTV  nearly  as  well  as  the  other,  though  there  are  a  few  motions 
which  it  is  not  yet  quite  capable  of  with  ease.  In  time  it  may  be 
quite  well ;  and  if  not,  it  is  well  enough  for  common  use.  The 
small  remaining  inconvenience  will  be  sufficiently  balanced,  if  it 
may  be  a  standing  memento,  and  sanctified  to  the  making  me  atten- 
tive to  the  Lord's  hand. 

The  little  disagreeables  that  occurred  about  the  publication  in 
Scotland,  have  been  entirely  surmounted  and  removed  by  the 
obliging  attention  of  Mr.  More,  whose  care  and  kindness  deserve 
my  warmest  acknowledgment.  My  letters  have  been  some  time  in 
the  press,  and  I  suppose  will  be  published  in  about  six  or  eight 
weeks  ;  there  will  be  two  volumes  :  I  might  I  suppose  have  enlarged 
my  collection  to  four  or  six  ;  but  I  think  two  volumes  are  sufficient. 

Yes,  my  friend,  I  am  now  in  London — the  last  place  I  should 
have  chosen  for  myself,  but  the  Lord  who  led  me  hither  has  recon- 
ciled me  so  far,  that  I  seem  now  to  prefer  it  to  the  country.  My 
apparent  opportunities  for  usefulness  are  doubtless  much  enlarged, 
and  here,  as  in  a  centre,  I  am  likely  to  see  most  of  my  friends,  who 
are  fixed  in  different  and  distant  places,  but  are,  upon  one  occasion 
or  other,  usually  led  to  London  in  the  course  of  the  year. 

While  I  was  writing  I  was  called  away,  and  now,  after  an  interval 
«f  nine  days,  I  hope  to  fill  and  forward  the  sheet.  It  is  a  time  of 
trial  at  Olney,  but  I  believe  there  is  a  need  be  for  it.  I  had  pro- 
vided a  minister  to  succeed  me,  but  the  people  were  infatuated  to 
refuse  him,  though  they  knew  him,  and  could  not  but  respect  him. 
Now  they  wish  for  him,  but  it  is  too  late.  His  name  is  Scott,  a 
neighbouring  curate,  whom  the  Lord  was  pleased  to  call  and  teach 
himself.  I  showed  Mr.  Culbert  the  narrative  of  his  conversion, 
which  he  lately  published  by  the  title  of  The  force  of  Truth.  It  is 
in  my  judgment  one  of  the  clearest,  most  striking,  and  satisfactory 
accounts  of  a  supernatural  change,  that  has  appeared  in  print  at  any 
time,  and  I  wish  it  may  have  found  its  way  into  Scotland.  Thia 
man,  however,  the  Olney  people  wished  might  not  be  their  minis- 
ter. The  Lord  gave  them  their  wish.  They  have  another,  who 
is  in  the  list  of  Gospel  preachers,  but  a  Very  different  man  from 
Mr.  Scott.  They  are  not  happy  with  him,  nor  can  they  be  so. 
But  they  must  bear  their  burden  till  the  death  of  Mr.  Browne,  the 
vicar,  who  appointed  him.     Then  I  hope  the  Lord  will  give  them  a 


575 


proper  shepherd  again,  and  by  that  time  I  trust  they  will  be  pre- 
pared to  receive  and  value  such  a  one.  They  behaved,  in  the 
main,  affectionately  to  me  ;  and  I  loved  them  so,  that  it  was  in  my 
heart,  and  in  my  prayers,  to  live  and  die  with  them.  But  our  pri- 
vileges were  great,  and  the  enjoyment  of  them  for  a  long  course  of 
years  without  interruption,  made  them  seem  to  too  many  as  a  mat- 
ter of  course.  Weeds  sprang  up — offences  appeared.  I  hope  it 
was  in  mercy  to  them,  as  well  as  a  mercy  to  me,  that  the  Lord 
removed  me.  They  now  feel  the  difference.  Such,  alas  !  is  the 
deplorable  evil  of  the  human  heart,  that  we  are  prone  to  surfeit 
upon  our  privileges,  and  can  seldom  long  enjoy  our  own  wishes 
without  hazard.  This  makes  changes  necessary,  and  under  the 
management  of  our  wise  and  great  Shepherd,  crosses  prove  com- 
forts, losses  gains,  apparent  hinderances  real  helps,  and  the  dark, 
dark  cloud  of  disappointment  brings  us  showers  of  blessings. 

I  am  wonderfully  at  peace  in  my  new  settlement,  and  I  hope  not 
unuseful.  My  lecture  on  the  Lord's  day  evening  is  much  crowded. 
My  dispensation  likewise  seems  to  be  peace.  My  congregation  is 
made  up  from  various  and  discordant  parties,  who  in  the  midst  of 
differences  can  agree  in  one  point,  to  hear  patiently  a  man  who  is  of 
no  party.  I  say  little  to  my  hearers  of  the  things  wherein  they 
differ,  but  aim  to  lead  them  all  to  a  growing  and  more  experimental 
knowledge  of  the  Son  of  God,  and  a  life  of  faith  in  him.  The  phy- 
sician's business  is  with  the  body  itself,  how  to  preserve  or  restore 
health.  The  care  of  the  dress,  the  knowledge  of  fashions,  a  skilful 
contrivance  about  the  size,  shape,  or  colour  of  the  coat,  is  the  bu- 
siness of  the  tailor.  But  I  cannot  submit  to  be  a  tailor  in  divinity. 
If  I  see  my  patients  thriving  in  the  power  of  godliness,  I  leave  them 
to  the  Lord  and  their  own  consciences  as  to  the  form. 

My  thoughts  often  make  excursions  north  of  Tweed,  where  the 
Lord  has  given  me  hearts  and  friends  whom  I  probably  shall  never  see 
in  the  flesh.  But  there  is  a  day  coming,  when  all  the  chosen  race 
shall  meet  before  the  throne.  O  praeclarum  diem !  indeed.  May  the 
prospect  of  it  animate  our  pursuits,  and  spiritualize  our  aims.  Yet, 
why  do  I  speak  of  seeing  each  other  ?  We  shall  then  see  Jesus. 
See  him  as  he  is.  Be  like  him,  and  be  with  him  for  ever.  O  prae- 
clarum diem  !  we  may  say  again.  Who  can  state  the  disproportion 
between  the  light  and  momentary  sufferings  of  the  present  life,  nn^ 


576 

the  exceeding  weight  and  eternal  duration  of  the  glory  which  shall 
then  be  revealed  ? 

Adieu,  believe  me  yours 

Sincerely, 

JOHN  NEWTON. 
Charleses  Square,  Hoxton,  London,  August  17,  1780. 

THE  REV.  JOHN  NEWTON  TO  THE  REV.  \VM.  BARLASS. 

Dear  Sir, 

AFTER  long  wishing  and  waiting  to  hear  from  you,  I  wai 
gratified  about  a  fortnight  since.  The  first  thing  upon  my  mind  is 
to  express  my  satisfaction,  that  the  Lord  has  healed  your  broken 
bones.  I  trust  the  experience  that  dispensation  gave  you,  both  of 
your  own  weakness  and  of  his  goodness,  will  be  long  remembered, 
and  of  daily  use.  The  Lord  has  doubtless  a  voice  to  us  in  those 
incidents  which  more  immediately  affect  ourselves,  and  likewise  in 
those  things  which  happen  to  others,  so  far  as  they  come  under 
our  notice.  And  not  only  your  own  fall,  but  the  fall  of  the  poor 
postilion,  was  for  your  instruction.  Happy,  if  we  could  consider 
every  event  and  occurrence  in  life  as  a  messenger  from  him,  to 
give  us  some  farther  intimation  of  his  will,  or  some  farther  illus- 
tration of  his  word.  We  are  always  in  his  school,  and  might  be 
always  learning ;  but  we  are  too  often  ready  to  think  ourselves  out 
of  school,  and  then,  like  heedless  children,  we  think  little  about  our 
lesson,  as  though,  like  them,  we  were  only  to  learn  by  intervals. 
But  the  rule  of  our  Master  allows  us  no  playdays  or  seasons  of  ab- 
solute vacation,  and  it  is  to  our  loss  if  we  allow  ourselves  any. 
Could  our  eye  and  heart  be  fixed  upon  him  from  day  to  day,  from 
morning  to  night,  we  should  profit  apace.  We  might  learn  not  only 
in  the  closet,  or  in  the  sanctuary,  but  in  the  street,  and  upon  the 
road.  All  the  dispensations  which  we  call  extraordinary,  are  mer- 
cifully designed  to  recall  our  attention,  to  quicken  our  industry,  and 
to  advance  our  progress.  And  though  some  of  them  are  at  the  time 
not  joyous,  but  grievous,  they  are  all  equally  good  and  gracious. 

I   believe  the  Lord  will,  in  his  own  hour,  give  you  the  habit  of 
extempore  preaching,  which  is  as  desirable  in  your  situation,  as  it 


577 

is.  in  mine.  For,  perhaps,  I  preach  more  frequently  than  yoti. 
To  commit  your  sermons  to  memory  must  be  a  heavy  burden  in- 
deed ;  it  seems  to  me  more  inconvenient  than  reading  them.  And  I 
think  I  could  read  with  more  spirit  and  probability  of  impressing 
the  auditory,  than  if  I  repeated  them  by  heart,  as  we  commonly 
say,  though  in  propriety  I  should  rather  call  it  repeating  by  head, 
for  my  heart  would  have  but  little  concern  in  it.  But  if  you  will 
be  an  extempore  preacher,  you  must  risk,  and  even  suffer,  some- 
thing. You  must  not  despise  the  day  of  small  things,  nor  expect 
that  liberty  and  compass  in  your  service  at  first,  which  you  may 
afterward,  by  the  Lord's  blessing,  attain  to.  To  him  that  hathj 
that  useth  when  he  hath,  more  shall  be  given.  When  there  is  a 
competent  stock  of  knowledge  and  ideas  in  the  mind,  and  a  person 
is  not  destitute  of  the  gift  of  utterance,  the  chief  hinderance  and 
difficulty,  as  to  extempore  preaching,  arises  from  an  undue  regard 
to  self.  That  thought,  What  will  my  fellow-worms  think  of  me 
and  my  performance,  will  be  ready  to  stop  our  mouths.  This  you 
must  pray  against,  and  the  Lord  will  deliver  you  from  it.  Ah, 
what  a  solicism  !  Indeed,  what  high  treason  against  our  Lord 
are  we  often  guilty  of.  We  profess  a  zeal  for  his  glory,  and  for 
the  good  of  souls  ;  we  know  that  we  are  charged  with  a  message 
of  the  utmost  importance,  and  yet  are  apt  to  be  more  concerned 
about  the  manner  of  delivering  it,  than  for  the  success.  If  you 
were  apprized  that  a  person  was  coming  to  consult  you  in  your 
study,  about  his  soul  concerns,  it  is  probable  you  would  not  pen 
down  what  you  wished  to  say  to  him,  and  commit  it  to  memory 
beforehand,  but  you  would  talk  to  him  according  to  the  view  his 
conversation  would  give  you  of  his  case.  And,  perhaps,  what  j'ou 
would  then  say  to  a  single  person,  with  little  premeditation,  might 
be  as  useful  and  acceptable  to  a  thousand,  if  they  could  hear  it,  as 
the  most  studious  sermon  you  could  compose.  The  Lord  has 
brought  you  into  the  ministry,  and  given  you  a  sincere  desire  to 
serve  him  in  it.  Depend  upon  him,  therefore,  so  to  bless  your 
studies  at  other  times,  as  that  you  may  be  enabled  to  speak  for 
him  in  public  with  composure  and  discretion,  and  he  will  not  dis- 
appoint you.  An  act  of  simple  fiith  upon  him,  will  give  you  more 
ability,  than  many  hours  rummaging  for  something  out  of  your 
own  stock.     When  we  have  the  fountain  of  living  waters  running 

73 


578 


close  b)'  us,  why  should   we  weary  ourselves  with  hewing  out 
broken  cisterns  ? 

Yet  you  may  begin  gradually.  Continue  to  write  your  sermons , 
only  abridge  the  quantity.  When  you  have  fixed  your  scheme  and 
plan,  as  you  proceed  to  write  on  the  several  particulars,  leave 
room,  sometimes  under  one  head,  sometimes  under  another,  for 
such  enlargement  as  the  Lord  shall  afford  you  at  the  time  of 
preaching.  You  will  probably  find  some  of  these  additions  the 
most  animated,  acceptable,  and  noticed  parts  of  your  discourse. 
And  this  will  encourage  you  to  go  on,  writing  less  and  speaking 
more.  It  is  thus  some  people  learn  to  swim.  Man,  by  nature,  is 
buoyant,  and  as  capable  of  swimming  as  a  duck.  But  people  at  first 
are  afraid  of  the  water,  and  think  swimming  is  an  acquired  art. 
Whereas  the  chief  art  is,  by  practice  to  get  rid  of  those  fears, 
which,  by  bereaving  us  of  confidence  and  presence  of  mind,  make 
that  impracticable,  which  would  otherwise  be  easy.  A  young 
swimmer,  surrounded  with  corks,  as  he  stands  ready  to  jump  into 
the  water,  is  an  emblem  of  a  preacher  mounting  the  pulpit  with  his 
sermon  in  his  pocket,  or  in  his  head.  Yet  I  would  not  hastily  take 
the  youth's  corks  away  :  let  him  begin  so,  by  degrees  he  will  ven- 
ture with  less  quantity  of  cork,  and  at  length  without  any.  Why 
should  not  preachers  do  the  same,  but  be  encumbered  with  their 
corks  to  the  end  of  life. 

I  would  advise  you  likewise,  as  you  have  opportunity  in  houses 
and  famihes,to  read  the  Scriptures  to  a  few  friends  in  an  expository 
way,  not  obliging  yourself  to  explain  or  enlarge  upon  every  verse 
in  the  chapter,  but  just  to  drop  a  hint  here  and  there  occasionally, 
as  the  thought  offers  to  your  mind,  without  any  previous  contri- 
vance or  reflection.  This  will  habituate  you  to  the  sound  of  your 
own  voice,  and  you  cannot  conceive  till  you  try,  how  imperceptibly 
and  surely  you  will  find  the  practice  more  and  more  easy.  At  first 
you  may  hardly  know  how  to  begin ;  in  a  little  time  you  may  find  it 
almost  as  difficult  when  to  stop.  Only  remember,  that  while  you 
use  the  means,  your  real  actual  help  must  come,  not  from  the  exer-. 
lion  of  your  own  abiUties,  but  from  the  Lord  who  made  heaven  and 
earth.  Exodus  iv.  10,  11.  If  your  heart  be  right  with  him,  you 
will  first  creep,  then  walk,  then  run,  and  sometimes  you  will  mount 
as  with  eagle's  wings.     Think  of  pleaders  at  the  bar,  and  speeches 


579 


in  parliament — these  have  no  promise  from  God  ;  they  lean  to  their 
own  understanding.  Yet  how  forcibly  and  pertinently  will  they 
apeak  for  an.  hour  or  two,  or  more.  And  sometimes  occasions  so 
vary,  and  they  meet  with  such  unexpected  terms,  that  we  are  sure 
neither  their  notes  nor  their  memoi'les  could  much  help  them. 
But  they  understand  their  subject,  and  they  have  it  at  heart,  and 
are  previously  furnished  with  general  knowledge,  which  they  adapt 
to  the  present  occasion. 

I  am  sure  you  have  a  competent  fund,  and  by  what  I  hear  of  you 
1  judge  you  are  not  tongue-tied  out  of  the  pulpit ;  and  therefore  1 
doubt  not,  but  if  you  earnestly  pray  and  strive  in  this  matter  you 
will  succeed.  You  have  your  fightings  and  your  fears,  especially  at 
tirst,  and  they  will  sometimes  return  upon  you.  But,  in  the  main, 
you  will  be  approved  as  an  able  minister  of  the  New  Testament. 

JVec  facundia  deseret — nee  lucidus  ordo. 

Y'OKX  will  find  something  more  on  this  subject,  in  Cardiphonia, 
lately  published  in  two  volumes,  which  I  have  desired  Mr.  Culbert 
to  forward  you,  and  beg  your  acceptance  of  in  my  name. 

My  first  essay  as  a  preacher  was  in  a  dissenting  meeting-house, 
at  Leeds,  in  Yorkshire,  in  the  year  1758.  I  do  not  know  that  I  had 
a  very  overweening  opinion  of  my  own  abilities  ;  I  feared  and 
trembled  abundantly,  but  I  was  determined  to  set  off  extempore. 
I  did  so.  I  opened  my  discourse  with  a  passable  exordium,  di- 
vided my  subject  into  four  heads,  had  subdivisions  under  each  in 
my  mind,  and  was  beginning  to  think  I  should  do  pretty  well.  But 
before  I  had  spoken  ten  minutes  I  was  stopped,  like  Hannibal  upon 
the  Alps.  My  ideas  forsook  me,  darkness  and  confusion  filled  up 
their  place.  I  stood  on  a  precipice,  and  could  not  advance  a  step 
forward.  I  stared  at  the  people,  and  they  at  me.  But  I  remained 
as  silent  as  Friar  Bacon's  head,  and  was  forced  to  come  down  re  in- 
fecta.  My  two  worst  enemies,  self  and  Satan,  seized  me  at  the 
bottom  of  the  stairs.  I  hope  the  Lord  has  forgiven  the  abomina- 
tions of  my  heart,  which  showed  themselves  on  that  occasion. 

This  experiment  seemed,  at  the  time,  fully  to  convince  me,  not 
only  of  temerity,  but  that  I  was  absolutely  unable  to  preach  ex- 
tempore, that  I  ever  should  be  so,  and  that  I  might  as  well  attempt 
to  f\y.     I  then  began  to  compose,  and  my  next  essay  fin  another 


580 

place)  was  with  a  written  sermon.  I  was  not  so  much  afraid  thit 
time,  for  I  knew  I  could  read  if  my  eyes  did  not  suddenly  fail  me. 
So  I  read  them  a  sermon.  The  moment  I  hegan  my  eyes  were 
riveted  to  the  book,  from  a  fear  which  got  hold  of  me,  that  if  I 
looked  off  I  should  not  readily  find  the  line  again.  Thus,  with  my 
head  hanging  down,  (for  I  am  near-sighted)  and  fixed  like  a  statue, 
,1  conned  over  my  lesson,  like  a  boy  learning  to  read,  but  I  did  not 
stop  till  I  came  to  the  end.  I  think  I  was  rather  more  out  of  con- 
ceit with  myself  this  time  than  the  former.  What  was  to  be  done 
next  ?  I  had  tried  the  two  extremes  to  little  purpose,  and  there 
seemed  to  me  to  be  no  medium  between  them.  I  looked  sorrow- 
fully at  my  sermon-book,  and  said, 


Nee  tecum,  nee  sine  te- 


I  began  to  think  my  views  to  the  ministry  were  presumptuous. 
I  thought  at  least,  that  if  the  Lord  was  pleased  to  accept  my  desire 
to  serve  him,  he  would  not  accept  my  service,  because  I  had  been 
so  vile  a  creature  ;  as  he  accepted  David's  desire  to  build  his 
house,  but  did  not  employ  him  because  he  had  shed  blood.  And 
yet,  notwithstanding  all  disappointments  and  discouragements,  he 
was  pleased  at  length  to  admit  me  into  his  vineyard,  and  to  open  my 
mouth. 

However,  I  should  tell  you,  that  long  after  he  had  given  me 
some  liberty  of  speech,  and  not  many  years  ago,  at  Olney,  in  the 
midst  of  my  own  people,  and  before  a  full  congregation,  my  mouth 
was  stopped  again.  That  is,  my  mind  was  so  confused  I  only  talked 
nonsense,  and  thought  it  my  duty  to  tell  the  people  I  could  not 
preach,  because  the  Lord  suspended  his  assistance.  I  therefore 
stopped,  and  told  them  so.  When  I  had  made  this  acknowledge- 
ment, I  had  liberty  again,  only  I  could  not  resume  the  subject  I 
had  been  upon.  But  I  spoke  freely  on  what  had  happened,  and 
perhaps  it  was  one  of  our  best  opportunities.  It  was  so  to  me.  My 
pride  was  kept  down,  my  mind  perfectly  composed,  and  I  went 
home  as  easy  as  if  the  whole  parish  had  admired  my  sermon. 

Many  exercises  have  I  had  about  preaching ;  nor  am  I  wholly 
without  them  still.  I  must  add  I  do  not  wish  to  be  quite  free.  To 
be  an  extempore  preacher,  with  some  degree  of  acceptance  and 
popularity,  is  an  ensnaring  situation.     It  affords  much  grounds  for 


581 

the  workings  of  pride  and  self-complaisance,  and  therefore  it  is  a 
mercy  if  the  Lord  is  pleased  to  give  us  frequent  proofs  of  our  own 
inability,  notwithstanding  what  we  can  do  when  he  puts  forth  his 
power  in  us.  Experience  likewise  proves,  that  we  do  not  always 
preach  best  when  we  arc  most  pleased  with  our  own  doings,  at 
least  if  we  account  it  the  best  preaching  when  we  are  most  useful. 
Such  I  think  should  be  the  standard.  When  is  a  fisherman's  best 
fishing-time  ?  I  think,  not  when  he  has  the  neatest  rods,  hooks,  or 
lines,  nor  even  when  he  has  the  pleasentest  weather,  but  when  he 
catches  the  greatest  quantity  of  good  fishes.  When  we  have  made  a 
poor  sermon,  and  are  almost  afraid  or  ashamed  to  look  our  hearers 
in  the  face,  the  Lord  may  put  forth  his  power  in  our  weakness, 
and  work  great  things  by  our  little  sermon.  When  we  think  we 
have  done  bravely,  and  pleased  the  people's  ears,  and  sent  them 
home  to  praise  the  fine  discourse,  their  hearts  may  be  quite  unaf- 
fected. If  we  were  perfectly  mortified  to  self,  we  should  submit 
to  be  pitied  or  laughed  at  by  the  bulk  of  a  congregation,  if  we  might 
but  be  useful  to  a  few.  And  we  should  be  dissatisfied  with  the  ap- 
plause of  all,  except  we  could  be  serviceable  to  some.  I  wish  any 
thing  •]  have  hastily  written  may  encourage  you.  I  long  to  hear 
that  you  are  freed  from  the  drudgery  of  committing  your  sermons 
to  memory.  I  long  to  hear  that  you  are  an  extempore  preacher. 
It  will  save  a  deal  of  time,  which  might  be  employed  to  better  pur- 
poses. But  I  would  not  be  impatient.  I  hope  the  Lord  will  lead 
and  guide  you  to  what  is  best;  I  only  say.  If  you  can  believe,  you 
shall  be  established. 

The  above  was  written  about  a  fortnight  since.  I  must  now  date 
my  paragraphs.  This  is  the  22d  Feb.  It  may  be  another  fort- 
night before  I  can  get  my  packet  ready,  but  will  do  my  best.  The 
people  at  Olney  have  had  time  and  cause  to  repent  their  hasty  re- 
fusal of  Mr.  Scott.  But  I  hope  all  will  work  together  for  good. 
The  person  they  have  had  since  my  removal  is  going,  and  Mr.  Scott 
is  to  succeed  him.  This  is  a  revolution  in  their  favour  which  I 
could  not  hope  for  ;  but  the  Lord  works  wonderfully.  Lord  Dart- 
mouth is  the  patron  of  Olney,  so  that  there  is  a  fair  probability  of  a 
Gospel  minister  having  the  living  after  Mr.  Brown's  decease. 

I  thank  you  for  your  prayers  and  good  wishes  respecting  my  new 
charge.  They  are  in  some  measure  answered.  The  Lord  is  very 
gracious.     I  am  favoured  with  liberty  and  acceptance,  I  trust  with 


} 


582 

a  degree  of  success.  I  meet  with  no  violent  opposition,  and  though 
my  immediate  parishioners  do  not  attend  in  such  numbers  as  I 
could  wish,  the  deficiency  is  made  up  from  other  quarters,  and  I 
have  no  cause  to  complain  for  want  of  hearers.  The  bulk  of  them 
are  professors.  My  congregation  on  Wednesdays,  and  on  the 
Lord's  day  evening,  is  made  up  of  almost  all  denominations.  I  now 
come  to  take  notice  of  your  queries. 

1.  Though  we  cannot  fence  the  Lord's  table  by  ecclesiastical 
authoritjs  we  can,  and  with  some  good  effect,  from  the  pulpit. 
Neither  is  it  possible  to  know  all  our  communicants  personally,  but 
I  believe  few  come  to  our  sacraments  whom  I  would  wish  to  keep 
away. 

2.  As  to  the  state  of  religion  in  this  city.  There  are  in  the 
establishment  (to  begin  with  that)  but  two  Gospel  ministers  who 
have  churches  of  their  own — Mr.  Romaine  and  myself.  I  believe 
you  need  not  my  information  concerning  his  abilities  and  success. 
He  is  an  eminent  preacher,  and  has  crowded  auditories.  But  we 
have  about  ten  clergymen,  who,  either  as  morning  preachers  or 
lecturers,  preach  either  on  the  Lord's  day,  or  at  different  times  of 
the  week,  in  perhaps  fifteen  or  sixteen  churches.  The  tabernacle 
and  Tottenham  Court  chapel  are  very  large  ;  they  are  in  the  hands 
of  Mr.  Whitfield's  trustees,  and  the  Gospel  is  dispensed  in  them  to 
many  thousands  of  people  by  a  diversity  of  ministers,  clergy,  dis- 
senters, or  lay  preachers,  who  are,  in  general,  lively,  faithful,  and 
acceptable  men.  There  is  likewise  the  Lock,  and  another  chapel, 
in  Westminster  ;  the  former  served  chiefly  by  Mr.  De  Coetegen, 
the  latter  by  Mr.  Peckwell — well  attended.  As  is  likewise  Lady 
Huntingdon's  chapel,  which  will  hold  about  two  thousand,  and  is 
suppUed  by  able  ministers.  There  is  also  another,  not  so  large, 
in  the  same  connexion.  Mr.  Wesley  has  one  large  chapel,  and 
several  smaller  ;  and  though  they  are  Arminians,  as  we  say,  there 
are  many  excellent  Christians,  and  some  good  preachers,  among 
them.  There  are  likewise  several  preachers,  whom  I  may  call 
Independent  Methodists,  of  the  Methodist  stock,  and  something 
in  the  dissenting  form,  but  stand  singly,  not  being  connected 
with  any  of  the  dissenting  boards.  I  should  suppose  that  the 
churches,  chapels,  &.c.  which  are  open  on  the  Lord's  day,  for  those 
whom  the  world  calls  Methodists,  as  distinct  from  Dissenters,  will 
contain  thirty  thousand  people,  and  in  general  they  are  all  crowded. 


583 

Now  for  the  Dissenters.     The  Presbyterians,  excepting  a  few, 
which  are  called  the  Scotch  churches,  such  as  Dr.  Trotter's,  are 
deviated  widely  from  the  way  of  their  forefathers.     Among  their 
ministers  are  men  of  learning  and  abilities,  but  hardly  any  who 
preach  the  doctrines  of  the  Cross.     Their  auditories  are  rather 
polite  and  elegant  than  numerous,  and  their  pi-ofession  of  religion 
not  very  strict.     Experience  and  observation  proves,  that  no  doc- 
trine, but  Jesus  Christ  and  him  crucified,  will  turn  the  stream  of 
the  heart,  or  withstand  the  stream  of  the  world.     The  Baptists 
are   divided  into  general  and  particular — the  latter  and  sounder 
is,  I  believe,  the  larger  part.     They  are  a  respectable  people, 
have  many  good  ministers,  are  tenacious  of  the  truth.     They  are, 
I  think,  over  zealous  about  the  point  of  baptism,  and  their  num- 
bers are  kept  up  and   increased,   more   by   the   proselytes  they 
gain  from  among  other  denominations  than  by  conversions  under 
their  own  preachers.     The  Independents,  for  the  most  part,  re- 
tain a  form  of  sound  words,  though  some  appear  verging  to  a  de- 
clension in  doctrine.     The  life  and  glory  I  apprehend  is  abated 
among  them  as  a  body.     There  are  ministers  among  them  very 
sound,  judicious,  and  able  preachers,  who  are  bat  poorly  attended  ; 
and  conformity  to  the  evil  world  seems  growing  among  those  who 
are  non-conformists  in  some  respects.     We  have  further,  in  Lon- 
don, and  in  some  other  places,  settlements  of  the  Unitas  Fratruni, 
the  Brethren,  or,  as  they  are  more  vulgarly  called,  the  Moravians. 
These  are  a  people  little  known  in  England  ;  popular  prejudice  is 
strong  against  them,  and  mine  was  very  strong  once.     There  are 
some  singularities  in  their  constitution,  which  I  do  not  admire  !  but 
some  of  my  most  endeared  connexions  are  with  persons  of  this 
name,  and  I  do  not  know  more  excellent,  spiritual,   evangelical 
people  in  the  land.     Thus  I  have  given  you  my  thoughts  of  the 
Lord's  floor   in  this  city.     In  the  great  abounding  of  profession 
which  prevails,  there  are  doubtless  too  many  who  bear  no  nearer 
relation  to  his  true  church  than  the  chaff  does  to  the  wheat  ;  but  I 
hope  the  number  of  solid  exemplary  believers  is  very  considerable, 
and  I  hope  tlie  Lord's  work  is  growing  and  spreading  both  in  city 
and  country.    Every  year  adds  to  the  number  of  evangelical  clergy- 
men, and  the  Lord  still  maintains  a  succession  of  promising  young 
men  in  both  the  universities  ;   some  of  whom  are  ordained  every 
season  ;  yet  the  number  of  serious  students  is  still  kept  up  by  others, 


584 

tvhose  hearts  he  mchnes  to  devote  themselves  to  sanctuary  ser- 
vice. This  is  almost  the  only  encouraging  sign  we  have  in  this 
dark  and  awful  day,  and  it  does  encourage  me  to  hope,  that  sinful 
as  we  are,  the  Lord  will  not  give  us  up  to  the  will  of  our  enemies, 
because  he  has  a  remnant,  and  a  work  amongst  us. 

3.  Your  next  question  is  concerning  Popery.     I  am  not  compe- 
tently informed  what  proportion  the  Papists  bear  to  other  dissent- 
ers in  this  kingdom.     But  I  apprehend  that  we  are  more  in  danger 
of  being  overrun  with  infidehty  than  Popery.     Nor  do  I  believe 
the  Papists  are  remarkably  increased.     I  am  no  friend  to  Popish 
errors,  but  I  could  not  in  conscience  join  the  Protestant  association. 
1  did  not  wish  for  the  act  in  favour  of  the  Papists  ;  I  thought  it 
granted  too  much.     But  when  it  had  passed,  I  could  not  join  in  the 
petition  for  a  total  repeal,  and  to  bring  upon  them  all  the  penalties 
to  which  they  were  before  liable.     The  first  movers  of  the  asso- 
ciation were  most  of  them  my  friends.     I  doubt  not  but  they  acted 
conscientiously,   but  I  thought  them  mistaken  in  their  pi'incipl^s. 
I  think  the  Papists  should  be  restrained  from  teaching  the  children 
of  Protestants.     But  I  conceive  they  have  as  good  a  right  to  judge 
for  themselves,  and  to  educate  their  own  children,  as  I  have.     It 
appears  to  me  that  our  Lord's  kingdom  is  not  of  this  world,  and 
that  his  subjects  have  no  warrant  from  his  word  to  inflict  pains  and 
penalties  upon  any  sort  of  people  in  matters  pertaining  to  con- 
science, of  which  he  alone  is  the  Lord  and  the  Judge.     The  Pro- 
testant association  was  for  a  time  unnoticed,  at  length  it  spread 
and  became  popular,  was  adopted  by  thousands,  whose  whole  reli- 
gion, I  fear,  consisted  in  a  cry  against  Popery.     It  sounded  in  my 
ears  at  last  like  the  old  cry,  MeyxXti  »)  A^le/sti^,  and  at  length  issued 
in  those  horrible  riots,  which  will  leave  a  lasting  stain  upon  that 
part  of  our  history.     I  am  persuaded,  the  better  part  of  the  associa- 
tion abhorred  those  outrages  as  much  as  myself.     But  though  they 
had  no  such  design,   they  proved  the  occasion.     And  though  they 
meant  well,  I  considered  the  event  as  a  token  of  the  Lord's  dis- 
approbation of  the  methods  they  took.     It  seemed  at  the  time  as  if 
the  giving  the  Papists  more  liberty,  was  the  only  sin  the  nation  was 
guilty  of,  the  only  evil  that  called  for  redress.     There  was  no  asso- 
ciation formed  or  petition  thought  of  for  the    suppression   of  the 
abominable  profanation  of  the  Lord's  day,  of  adultorj,  drunkenness, 
profaneness,  or   perjury — no  apprehension   entertained   of  those 


585 


evils  which,  though  almost  universal  among  us,  would  not  have 
been  suffered  in  the  better  days  of  Pagan  Rome,  But  the  allowing 
liberty  to  Papists  appeared  the  chief  thing,  the  one  thing  to  be  com- 
plained of  and  guarded  against.  I  did  not  wonder  at  the  issue. 
The  Lord  will  pour  contempt  upon  a  spirit  of  intolerance,  even 
when  manifested  by  his  own  people. 

I  am  perfectly  well  satisfied  with  the  Scotch  edition  of  my  publi- 
cations, and  only  sorry  that  you  and  Mr.  More  had  so  much  trouble 
about  them,  and  that  I  could  not  avoid  requesting  the  first  impres- 
sion of  the  narrative  might  be  suppressed.  The  words  late  curate ^ 
were  in  the  title  by  my  express  desire.  If  people  should  think  the 
author  dead,  you  may  tell  them  you  have  it  under  his  own  hand 
that  by  the  mercy  of  God  he  is  still  living.  But  the  words  do  not 
imply  this  sense,  only  that  he  is  no  longer  curate  of  Olney. 

I  desired  Mr.  Colbert  either  to  come  to  me,  or  to  call  on  my 
bookseller  for  two  sets  of  Cardiphonia,  one  for  you,  and  one  for 
Mr.  More.  He  called  here  yesterday  when  I  was  abroad,  and  left 
word  a  ship  is  to  sail  to-day.  I  cannot  see  to  him  to-day.  If  the 
ship  goes  without  them,  I  shall  be  sorry  he  gave  me  so  short  a  no- 
tice. But  I  hope  he  will  apply  to  the  bookseller.  If  not  I  will 
provide  against  the  next  opportunity.  Mr.  Culbert  I  love,  but  I 
seldom  see  him  ;  and  when  I  do  his  modesty  keeps  him  too  silent ; 
and  though  I  am  full  enough  of  talk  when  I  am  set  a  going,  I  am  like 
some  pumps  into  which  you  must  put  water,  if  you  would  have  any 
out.  I  am  remarkably  awkward  at  beginning  conversation.  I  do 
not  find  by  any  thing  Mr.  Culbert  says,  that  he  has  as  yet  heard 
any  of  our  Gospel  preachers  in  the  establishment.  The  very 
liberal,  candid  and  kind  spirit  I  have  found  in  Mr.  More,  and  Mr. 
Barlass,  will  hardly  lead  me  to  suppose,  that  he  is  restrained  by  a 
rule  of  this  Secession  ;  and,  on  the  other  hand,  the  amiable  mildness 
of  Mr,  Culbert,  makes  me  ready  to  think  he  must  have  some  reason 
unknown  to  me  which  prevents  him.  I  think  it  would  be  well  if  all 
bars  and  buts,  which  prevent  a  free  communication  between  those 
who  are  led  by  the  same  Spirit  to  the  same  Saviour  were  removed.  I 
should  have  conversed  with  him  a  little  upon  this  subject,  if  I  had 
not  been  a  minister  myself. 

You  will  suppose  a  mind  disposed  and  employed  like  mine,  when 
1  lived  in  Africa,  would  not  make  accurate  observations  on  the 

74 


586 

slate  of  religion  and  morals  among  the  natives.  Some  notice  I  could 
not  avoid,  and  from  my  subsequent  reflections  on  what  I  have  met 
with  there,  I  am  confirmed  in  the  justness  of  Mr.  Halyburton's 
assertions.  I  will  answer  the  substance  of  your  several  queries  in 
the  gross.  The  negroes  in  Guinea,  in  those  parts  with  which  I 
have  been  best  acquainted,  (and  I  have  reason  to  believe  the  same 
of  other  parts)  have  some  apprehension  of  invisible  powers,  of  a 
Providence,  and  of  a  separate  state.  They  among  whom  I  lived, 
appeared  to  have  nothing  that  could  be  called  religion  ;  but  they 
are  strongly  addicted  to  necromancy,  divination,  amulets,  and 
charms  ;  strongly  influenced  in  the  notions  of  magic  and  witchcraft. 
They  certainly  in  some  degree  are  afi"ected  by  the  sense  of  moral 
and  immoral  ;  they  know  that  truth  and  justice  are  right,  and  their 
opposites  wrong  ;  but  it  is  a  knowledge  that  has  little  more  influ- 
ence upon  their  practice  than  the  like  knowledge  has  upon  many 
who  are  called  Christians.  I  have  known  some  of  them  terrified 
and  afraid  of  being  alone  in  the  dark,  after  the  commission  of  gross 
violence.  But  I  do  not  know  they  have  any  idea  of  what  we  mean 
by  the  word  sin,  as  a  transgression  of  a  law.  Nor  did  I  ever  meet 
with  the  idea  of  communion  with  God  as  an  ingredient  of  happiness. 
I  believe  they  allow  there  is  a  supreme  power ;  but  I  do  not  believe 
they  either  love  him,  worship  him,  or  fear  him.  What  apprehen- 
sions they  have  respect  subordinate  powers,  and  agents,  who  are 
capable  of  hurting  them.  In  a  word,  I  never  perceived  in  them 
any  trace  of  an  awakened  mind,  or  of  any  higher  principle  of  their 
conduct  than  self.  I  am  sorry  to  sa}^,  in  answer  to  one  of  your 
queries,  that  the  Europeans  they  have  seen,  instead  of  helping 
their  conceptions,  have  generally  heightened  their  evil  dispositions, 
and  taught  them  nothing  but  wickedness.  I  have  frequently  heard 
them  when  accused  of  dishonesty  or  falsehood,  express  their  abhor- 
rence of  the  charge,  by  saying,  "  Do  you  think  I  am  a  white  man  ? 
or,  do  you  think  I  am  a  Christian  ?"  The  Portuguese  have  indeed, 
on  some  parts  of  the  coast,  proselyted  many  of  the  natives  to  the 
name  of  Christian  ;  but  we  generally  are  upon  our  guard  against 
these,  as  the  most  deceitful,  malicious,  and  revengeful  of  all  the 
inhabitants.  From  the  English  they  seldom  hear  any  thing  more  of 
the  name  of  God,  or  of  Christ,  except  in  a  way  of  profane  swear- 
ing, than  of  the  name  of  Mahomet.     I  must  now  conclude,  lest  I 


587 

detain  my  letter  another  fortnight.  Mrs.  Newton  tenders  her  sin- 
cere love  and  respects.  We  long  to  see  you  here.  Pray  for  us. 
May  the  Lord  bless  you  abundantly. 

I  am  affectionately  yours, 

JOHN  NEWTON. 
Charlet^s  Square,  Hoxton,  London,  Feb.  23,  1781. 

THE  REV.  JOHN  NEWTON  TO  THE  REV.  WM.  BARLASS. 

Dear  Sir, 

HOW  long,  how  often  have  I  wished  to  write  to  you  !  How 
often  upon  the  point  of  writing,  yet  still  prevented  !  I  cannot  well 
either  excuse  or  blame  myself.  I  indeed  waited  a  while  for  a  letter 
from  you,  but  when  I  heard  you  had  begun  one,  and  were  disabled 
from  finishing  it,  I  considered  the  debt  as  paid,  and  that  it  was  my 
turn  to  write  again.  I  have  been  concerned  for  your  illness,  and 
more  so  (I  think)  to  be  informed  that  your  spirits  were  affected.  I 
need  not  tell  you  that  you  have  overstudied  ;  you  know  and  feel  it. 
I  wish,  if  there  be  no  material  objection,  and  you  are  able  to  travel, 
that  you  would  turn  your  face  southward,  and  come  to  London. 
Change  your  air,  use  exercise,  drop  all  study — only  take  a  single 
text  of  Scripture  or  so  in  the  morning  to  feed  upon  all  day,  and 
live  a  while  free  from  care  and  labour.  This  prescription,  if  you 
can  follow  it,  will,  I  hope,  by  the  Lord's  blessing,  be  of  great  advan- 
tage to  your  health,  and  I  shall  have  the  pleasure  of  your  company 
for  my  fee. 

I  see  you,  however,  in  the  Lord's  hand?,  and  believe  your  afflic- 
tion, however  grievous  to  the  flesh,  is  his  wise  appointment  for 
yolir  good.  To  him,  as  your  best  fiiend  and  infallible  physician,  I 
commend  you,  and  believe  he  will  lay  no  more  upon  you  than  he 
will  support  you  under,  and  that  the  event  shall  be  to  your  advan- 
tage. I  am  short-sighted,  and  cannot  distinctly  tell  why  He  is 
pleased  to  lay  you  aside,  after  he  has  given  you  a  desire  to  serve 
him,  qualified  you  for  his  service,  and  appointed  you  a  place  to 
serve  him.  But  1  know  there  must  be  a  reason,  whether  I  can 
assign  it  or  not.  1  believe  and  hope  his  design  is  expressed  by  the 
apostle,  2  Cor.  i.  3 — 11,  He  afflicts  you,  that  he  may  comfort 
you,  and  that  you  may  comfort  others  from  your  own  experience  of 


588 


his  goodness.  He  afflicts  you,  that  you  may  not  trust  in  yourself, 
but  in  him  that  raiseth  the  dead.  Likewise  to  engage  the  prayers 
of  many  for  you,  that  the  thanksgivings  of  many  may  afterward 
abound  in  your  behalf.  These  things  are  tokens,  not  of  anger,  but 
of  adoption  ;  not  for  his  pleasure,  but  for  your  profit,  and  to  make 
you  partaker  of  his  holiness.  Therefore  faint  not,  though  you  are 
rebuked  of  him.  But  hope  in  his  mercy,  and  you  shall  yet  praise 
him.  I  hope,  amongst  other  things,  the  necessity  of  the  case  will 
constrain  you  to  seek  to  him  for  confidence  to  become  an  extem- 
pore preacher.  For  unless  you  are  set  free  from  the  excessive 
burthens  you  formerly  imposed  upon  yourself,  I  can  hardly  hope 
you  will  ever  be  long  well.  If  you  trust  him,  and  honour  him,  by 
attempting  to  preach  extempore,  I  am  persuaded  you  will  be  more 
comfortable  in  yourself,  and  I  think  more  useful  and  acceptable  to 
others. 

Last  Wednesday  Mr.  Jarment  was  at  my  church,  and  he  spoke  to 
me  after  service,  and  I  have  had  the  pleasure  of  his  company  three 
hours  this  morning.  I  loved  Mr.  Culbert,  but  his  modesty  and  my 
reserve  did  not  quite  suit.  We  often  looked  at  each  other  and  sat 
silent ;  for  though  my  tongue  will  run  apace  when  I  am  set  a  going, 
I  compare  myself  to  an  old  pump,  into  which  you  must  first  put 
water,  if  you  mean  to  get  any  out  of  it.  Mr.  Jarment  is  more 
chatty,  and  helps  my  natural  unreadiness.  But  then  he  lives  at 
such  a  distance  (about  three  miles)  that  I  cannot  expect  he  will 
come  often  to  see  me,  and  I  am  sure  it  will  not  be  in  my  power 
to  call  often  on  him.  However,  I  beUeve  his  visits,  when  we  cam 
meet,  will  be  very  pleasant  to  me. 

While  you  are  afflicted  I  am  still  favoured  with  health,  and  go 
through  my  business  with  as  little  inconvenience  at  London  as 
formerly  at  Olney.  Only  I  sometimes  regret  the  want  of  that 
leisure  I  then  enjoyed.  But  upon  the  whole,  I  have  much  reason 
to  be  pleased  with  my  new  situation,  and  thankful  for  it.  Alas, 
there  is  the  rub,  the  want  of  gratitude  and  sensibility  is  my  conti- 
nual shame  and  burden.  But  I  serve  a  gracious  Master,  who  mer- 
cifully bears  with  that  in  me,  which  I  can  hardly  bear  with  in  myself, 
and  renews  his  pardon,  and  his  goodness  to  me,  day  by  day.  Mrs. 
Newton  likewise  is  favoured  with  a  very  tolerable  share  of  health. 
I  cannot  well  write  so  much  as  usual,  while  I  have  nothing  from 
you  to  ansAver.     I  love  you  dearly,  and  hope  I  shall  be  thankful  to 


589 


hear  of  your  recovery.  Write  when  you  are  able,  and  in  the 
mean  time  continue  to  pray  for  me.  We  may,  in  this  way,  be 
present  to  each  other  in  spirit  as  often  as  we  please.  The  throne 
of  grace  is  the  central  point,  in  which  all  the  Lord's  children  meet. 
And  this  is  equally  near  to  us  all.  The  people  at  London,  and  at 
Aberdeen,  see  by  the  light  of  the  same  sun  ;  and  believers  in  all 
places  see  by  the  light  of  the  same  Sun  of  Righteousness.  The 
Head  of  the  church  triumphant  does  not  confine  himself  to  those 
who  are  already  before  the  throne.  He  is  likewise  always  present 
with  every  member  of  the  church  militant.  And  he  humbles  him- 
self to  notice  the  worship  of  heaven  :  he  stoops  lower  still,  even  to 
take  notice  of  ours.  And  ere  long  these  different  branches  of  his 
family  shall  join,  and  praise,  love,  and  adore  him  without  interrup- 
tion, and  without  end. 

I  hear  Mr.  More  is  upon  the  point  of  settling  at  Shields,  which  I 
am  glad  of,  as  he  seemed  discouraged  for  want  of  a  settlement.  I  told 
him,  that  when  the  Lord's  time  came,  the  proper  place  would  be 
pointed  out,  though  not  by  a  voice  from  heaven,  yet  with  equal 
certainty,  by  the  openings  and  leadings  of  his  providence. 

And  now  I  bid  you  farewell  for  the  present  ;  we  join  in  love  to 
you,  and  should  be  heartily  glad  to  see  you  here.  Believe  me  to 
be  always, 

Your  affectionate  friend  and  servant, 

JOHN  NEWTON. 

Hoxton,  London,  October  13,  1781. 


?«##« 


THE  REV.  JOHN  NEWTON  TO  THE  REV.  WM.  BARLASS. 

My  dear  Sir, 

YOUR  letter  was  welcome,  and  read  with  the  feelings  of  a 
friend,  therefore  I  am  willing  to  write  immediately  ;  but  if  I  do,  it 
must  be  more  briefly  than  I  wish.  Immoderate  application  has  hurt 
your  nervous  system.  This  has  been  the  cause  of  your  illness,  and 
the  occasion  of  your  dark  apprehensions  and  temptations.  But  the 
Lord  is  with  you,  he  has  supported  you,  begun  to  restore  you,  and 
I  hope  will  give  you  some  measure  of  strength  for  his  service.  But 
possibly  you  may  go  a  little  halting  the  rest  of  your  journey.     But 


590 


all  shall  be  sanctified.  You  are  in  that  school  in  which  his  ministers 
acquire  the  tongue  of  the  learned,  and  you  will  not  suffer  in  vain. 
Others  will  be  benefited,  and  will  praise  God  for  you.  2  Cor. 
i.  3—11. 

Your  thoughts  of  forsaking  the  ministry  may  perplex  you,  but  they 
shall  not  prevail.  You  have  neither  right,  nor  ■will,  nor  power  to 
do  it.  I  think  you  did  not  article  with  the  Lord  that  you  would  serve 
him  provided  he  w^ould  give  you  health  and  comfort,  and  every  thing 
to  your  own  mind,  but  not  otherwise.  What!  a  soldier  of  Jesus 
Christ  think  of  deserting  the  service  because  he  meets  with  some 
hardships  ?  It  is  not  your  own  thought ;  the  enemy,  who  would 
gladly  see  you  throw  down  your  arms  and  run,  takes  advantage  of 
your  low  spirits  to  force  it  upon  you  !  You  ask  my  advice  ;  I  say 
you  have  need  of  courage,  and  you  have  need  of  patience.  I  know 
when  trials  are  long  continued  they  grow  more  irksome — but  we 
have  no  right  to  limit  the  Lord,  or  to  say  if  a  trial  continues  above 
so  many  weeks  or  months,  it  cannot  be  a  token  of  love,  nor  designed 
for  my  good  ;  it  must  be  a  whip  or  a  rod  to  drive  me  out  of  his  ser- 
vice. I  would  no  more  advise  you  to  give  up  the  ministry,  than  to 
renounce  your  Christian  profession.  But  then  I  wish  you  to  leave 
all  in  the  Lord's  hands.  You  have  set  your  hand  to  the  plough, 
and  are  not  to  look  back.  You  are  a  minister,  and  must  necessarily 
be  so.  Though  it  is  not  necessary  that  you  should  be  always  well,  and 
strong,  and  able,  it  is  necessary  that  you  be  fixed  and  faithful  in 
your  desire  and  intention.  But  it  is  not  necessary  that  you  should 
be  useful  in  the  common  sense  of  the  word.  You  know  you  were 
useful  when  well,  and  for  aught  you  know  you  have  been  more  use- 
ful while  sick.  Some  wise  and  great  design  may  be  promoting  by 
your  sickness.  You  are  observed  not  only  by  men,  but  invisible 
powers  are  looking  on,  1  Cor.  iv.  9.  And  you  know  not  how  far 
the  glory  of  the  Lord  may  be  concerned  in  your  trials  and  supports- 
It  is  good  to  desire  usefulness,  yet  self  is  very  apt  to  creep  in  here. 
There  are  two  ways  of  being  subservient  to  the  Lord's  will,  by  do- 
ing and  by  suffering  ;  the  former  is  more  pleasant,  but  the  latter  is 
the  best  proof  of  grace,  because  in  this  self  has  least  to  feed  upon. 
We  are  not  our  own.  May  the  Lord  free  us  from  a  wish  of  being  at 
our  own  disposal,  and  more  content  to  be  any  thing  or  nothing — to 
be  laid  by,  neglected,  if  such  be  his  pleasure,  and  only  soHcitous 
that  self  may  be  mortified,  and  his  wise  and  holy  will  take  place.     I 


591 


trust  he  will  again  set  you  upon  your  legs,  and  open  your  mouth,  and 
cause  you  and  others  to  say,  He  has  done  all  things  well.  At  any 
rate  he  will  do  you  good.  He  often  moves  in  a  mysterious  way  ;  but 
he  has  wise  reasons  for  all  his  appointments.  Beheve,  wait,  and 
pray,  and  endeavour  to  shake  off  all  thoughts  of  decUning  your  post 
as  a  minister  with  abhorrence. 

I  see  that  if  you  preach  at  all,  you  will  in  due  time  be  an  extem- 
pore preacher.  Be  assured,  this  practice  does  not  depend  upon  na- 
tural ability  or  great  learning,  when  the  heart  is  rightly  disposed 
and  the  mind  competently  furnished  with  the  knowledge  of  the  truth, 
and  the  person  really  called  of  the  Lord  to  preach  the  Gospel.  I 
am  very  sure  your  abilities,  of  every  kind,  greatly  exceed  those  of 
many  who  are  called  Methodist  preachers  amongst  us,  who  yet  do 
very  well.  It  is  true  they  are  not  all  masters  of  logic,  nor  very  ac- 
curate ;  but  I  know  some  who  speak  sensibly,  with  power  and  unction, 
by  whom  the  Lord  binds  up  the  broken-hearted  and  awakens  the 
dead.  The  habit  of  preaching  extempore  is  a  gift,  to  be  obtained 
by  prayer  and  strengthened  by  exercise.  The  chief  obstacles  are 
unbelief,  a  regard  to  self,  and  a  fear  of  man.  I  believe,  my  dear 
fj'iend,  if  our  minds  were  duly  impressed  with  all  the  topics  of  the 
Gospel,  it  would  be  difficult  to  study  a  sermon.  If  I  was  sure  that 
both  I  and  all  my  auditory  were  to  die  and  appear  before  God  the 
moment  I  had  finished  my  next  sermon,  how  little  should  I  attend 
to  the  minutiae  of  arrangement  and  style  ?  My  heart  would  teach 
my  mouth,  my  thoughts  would  be  weighty,  too  big  indeed  for  words 
fully  to  express,  yet  it  is  probable  they  would  find  the  fittest  words  I 
was  master  of,  waiting  for  employment.  When  you  try  you  will 
have  trepidations  and  variations.  You  will  speak  sometimes  much 
better,  and  sometimes  much  worse,  than  you  expect  beforehand. 
You  will  often  perceive  your  own  insufficiency  ;  and  now  and  then 
perhaps  your  hearers  will  perceive  it  likewise.  But  upon  the  whole 
you  will  get  forward  ;  you  will  preach  more  pleasantly  to  yourself, 
and  more  acceptably  to  the  spiritual  and  simple  part  of  your  hearers. 
You  may  sometimes  put  a  sentence  out  of  its  proper  place,  and  ex- 
pose yourself  to  the  notice  of  little  nibbling  critics,  who  make  a  man 
an  offender  for  a  word  ;  but  this  you  will  not  greatly  mind  if  you  are 
successful  in  winning  and  edifying  souls. 

When  I  see  you  in  London,  we  will  talk  over  the  Protestant  asso- 
ciation.    It  will  hardly  quit  cost  to  write  about  it.     It  is  not  needful 


592 


that  we  should  think  aUke  upon  all  subjects,  or  that  when  we  differ 
you  should  labour  to  accede  to  my  sentiments.  I  am  such  an  enemy 
to  Popery,  that  I  dislike  it  even  when  it  appears  in  a  Protestant  form. 
And  all  parties  of  Protestants  are  in  my  view  more  or  less  infected 
with  it.  If  I  claim  the  liberty  of  seeing  with  my  own  eyes,  I  speak 
like  a  Protestant:  if  I  expect  other  people  to  see  with  my  eyes,  or 
am  ready  to  despise  or  punish  them  because  they  cannot  or  will  not, 
I  so  far  act  in  the  spirit  of  Popery.  I  do  not  wish  to  see  Popery 
prevail  in  England,  but  should  the  Lord  so  permit,  I  think  it  a  judg- 
ment which  we  have  well  deserved.  As  a  Christian  and  member  of 
the  kingdom  which  is  not  of  this  world,  I  know  not  that  I  am  called 
to  prevent  the  growth  of  Popery  any  other  way,  than  by  preaching 
the  truth,  by  prayer,  and  by  a  Gospel  conversation.  As  to  what 
can  be  done  by  edicts  and  penalties,  let  the  dead  bury  their  dead,  I 
leave  it  to  the  men  of  the  world  who  can  see  no  other  walls  or  bul- 
warks for  the  security  of  the  church  of  Christ,  than  such  as  they  are 
able  to  build  themselves.  The  Lord  has  sometimes  called  his  true 
disciples  to  the  honour  of  imprisonment  and  death  for  his  sake. 
Flesh  and  blood  is  not  very  ambitious  of  this  honour ;  and  if  by 
godly  zeal,  brotherly  love,  and  a  holy  conversation,  we  may  be  able 
to  engage  him  on  our  side,  our  privileges  maybe  secured,  and  I  shall 
be  very  glad.  But  I  dare  not  look  to  any  protection  but  his.  I 
have  nothing  to  do  with  an  arm  of  flesh  in  this  business.  At  present, 
I  must  own  infidelity  and  contempt  of  God  appear  to  me  more  terrible, 
more  upon  the  increase,  and  more  likely  to  be  our  ruin  than  Popery. 
If  there  was  not  a  Papist  in  the  kingdom,  I  should  still  be  afraid  that 
we  are  almost  ripe  for  destruction.  Most  of  our  fears  and  contri- 
vances respecting  Popery,  seem  to  spring  from  a  love  of  ease,  and  a 
dread  of  the  cross.  How  it  may  be  in  Scotland  I  know  not ;  but  I 
believe  that  the  most  of  those  who  were  very  loud  against  Popery, 
had  little  more  regard  for  the  true  Gospel  than  the  Papists  them- 
selves. And  though  there  were  some  good  persons  among  them,  it 
seemed  to  me  that  the  majority  of  serious  people  were  quiet  in  their 
tents,  and  more  taken  up  with  mourning  over  the  general  preva- 
lence of  sin,  than  with  the  liberty  granted  to  the  Papists. 

I  enclose  an  address  to  my  parishioners,  which  I  sent  to  every 
house.  Two  or  three  persons  have  thanked  me  for  it — some  I  heap 
were  rather  offended,  and  some  would  not  read  it.  But  if  the  Lord 
13  pleased  to  make  it  useful  to  one  person,  it  will  be  worth  the  while. 


593 


One  of  my  views  is  answered.  I  have  discharged  my  conscience. 
I  could  not  be  easy  without  attempting  to  put  a  warning  word  in  their 
way.    It  will  stand  as  a  testimony  that  I  wished  them  well. 

Mr.  Jarment  has  been  with  me  but  once,  I  can  hardly  expect  to 
see  him  again,  except  I  should  call  upon  him  ;  and  my  foolish  head 
has  forgotten  the  name  of  the  person  with  whom  he  lodges.  I  did 
not  set  it  down  when  he  told  me,  and  could  not  recollect  it  afterward. 

We  still  jog  on  comfortably — we  have  some  trials,  but  our  mer- 
cies are  innumerable.  The  Lord  affords  me  liberty  and  acceptance 
in  my  pubhc  work.  A  want  of  leisure  is  some  inconvenience.  I 
cannot  write  much,  but  hope  I  am  not  quite  idle.  Mrs.  Newton 
joins  me  in  love,  and  in  a  hope  that  we  may  yet  see  you  some  time 
in  London,  if  our  lives  are  prolonged.  Such  an  interview  would  af- 
ford great  pleasure  to  her,  and  to 

Your  affectionate  friend  and  servant, 

JOHN  NEWTON. 

Hoxton,  Dec.  14,  1781. 


9^##6 


THE  REV.  JOHN  NEWTON  TO  THE  REV.  VVM.  BARLASS. 

My  dear  Friend, 

IF  the  gloom  with  which  your  bodily  complaint  overspreads 
your  mind,  should  have  led  you  to  charge  my  delay  to  unkindness, 
I  am  sorry  for  it.  But  I  will  not  plead  guilty  to  such  a  charge.  I 
wished  to  have  written  immediately ;  but  so  many  indispensahles  have 
engr^ed  me,  that  I  could  not  answer  sooner.  In  my  present  situa- 
tion, it  is  morally  impossible  to  write  just  when  I  please,  and  some 
letters  from  persons  whom  I  dearly  love  was  unanswered  perhaps 
a  whole  twelvemonth. 

How  far  the  reasons  you  assi<;n  may  make  it  necessary  to  resiga 
your  present  charge  I  cannot  judge.  If  you  cannot  yourself  preach, 
your  people  must  have  supplies,  and  these  will  require  expense. 
I  hope  the  Lord  will  continue  to  make  them  both  able  and  willing 
to  bear  this  burden  ;  and  so  far  as  your  personal  and  private  visits 
among  them  are  interrupted,  he  can  make  up  the  deficiency  by  his 
own  gracious  communications.  I  still  hope  his  blessing  upon  air  and 
exercise,  when  the  weather  becomes  favourable,  will  restore  you  to 

75 


594 

the  service  you  love.  I  pray  that  they,  and  especially  you,  may  wait 
for  him  with  patience.  Your  desire  to  lay  out  your  whole  time  in 
their  service,  is  from  himself,  and  he  will  accept  it  according  to  the 
willing  mind  he  has  given  you.  But  self  is  apt  to  mix  with  our  best 
desires,  and  prompt  us  to  suppose  that  nothing  can  go  on  well,  if  the 
plans  which  we  form  are  straitened  and  interrupted.  We  can  hardly 
be  busy  without  thinking  ourselves  rather  important ;  and  then  the 
Lord  sometimes  lays  us  aside  for  a  season,  to  teach  us  that  he  can 
make  shift  to  carry  on  his  work  without  us.  I  see  not  but  your 
sickness,  like  the  apostle's  imprisonment,  which  shut  him  out  for 
public  service,  may  prove  rather  to  the  furtherance  than  to  the  hin- 
derance  of  the  Gospel.  You  may  yet  live  to  see  better  days  where 
you  are  at  present  placed.  I  hope  you  will.  As  to  your  dismission, 
think  not  of  it  till  your  people  propose  and  expect  it,  or  till  it  is  re- 
commended to  you  by  those  who  have  a  right  to  interfere.  It  should 
by  no  means  originate  from  youi'self.  You  may  preach  very  effec- 
tually to  all  about  you,  by  your  patience  and  resignation  to  the  will 
of  God.  It  is  easy  to  talk  of  these  things  from  the  pulpit ;  but  the  proof 
of  the  pilot  is  in  the  storm.  I  admire  an  expression  I  have  met  of 
Dr.  Cotton  Mather's  to  this  purpose,  "  My  usefulness  was  the  last 
idol  I  was  willing  to  part  with,  but  the  Lord  has  enabled  me  to  give 
even  this  up.  I  am  now  content  to  be  laid  aside,  overlooked,  ne- 
glected, and  forgotten — only  let  his  wise  and  holy  will  be  done." 

But  when  you  speak  of  giving  up  the  ministry  itself,  I  cannot  well 
understand  you.  It  sounds  to  me  almost  hke  giving  up  the  Gospel 
profession.  Have  you  not  devoted  yourself  to  his  service  ?  Did 
you  not  do  this  without  any  reserve  ?  I  am  persuaded  you  did  not 
make  articles  with  him  that  you  would  be  his  servant  provided  he 
would  give  you  good  health,  strong  spirits,  and  all  circumstances  to 
your  wishes  ;  but  if  these  were  affected  you  would  withdraw  your 
shoulder  from  the  yoke.  In  my  view,  the  character  of  a  minister 
of  the  Gospel,  when  sought  and  accepted  upon  right  motives,  and 
received  by  a  public  designation,  is  indelible  ;  and  we  can  no  more 
part  with  it  than  we  can  part  with  our  skins.  It  is  not  absolutely 
necessary  that  you  should  always  be  a  pastor,  but  I  think  you  must 
be  a  minister  to  the  hour  of  your  death.  Would  you  have  the  world 
think  or  say,  that  you  thought  the  Lord's  service  desirable,  and 
therefore  engaged  in  it ;  but  upon  trial  it  did  not  answer  your  expec- 
tations, and  therefore  you  gave  it  up  ? 


595 


As  to  your  fears  that  the  Loid  is  provoked  to  reject  your  services: 
Ihey  arise  from  the  advantage  Satan  takes  of  your  low  spirits.  They 
are  utterly  groundless.  You  mistake  in  thinking  you  would  terrify 
me  if  you  were  to  open  your  heart  to  me  on  the  subject  of  your 
provocations.  I  have  a  heart  of  my  own  which  would  at  least 
equally  astonish  you ,  if  it  durst  show  itself  But  what  is  it  we  preach  ? 
the  law  or  the  Gospel  ?  You  know  the  Lord  has  given  you  to  love 
his  truth,  his  cause,  his  service,  and  his  people.  You  know  you 
would  willingly  spend  and  be  spent  for  his  sake.  How  can  you  then 
indulge  so  hard  a  thought  of  him,  as  some  parts  of  your  letter  seem 
to  express.  But  indeed  they  are  not  your  own  thoughts  ;  you  know 
better.  But  among  your  other  sins,  and  heart  evils,  you  have  a  little 
of  the  root  of  unbelief  remaining  in  your  heart  ;  and  your  present 
situation  gives  the  enemy  an  opportunity  of  working  upon  your  un- 
belief,  and  almost  pushing  you  upon  conclusions  contrary  to  your 
better  judgment.  Do  not  give  place  to  this  enemy  ;  resist  him  to  the 
utmost  of  your  power,  and  he  will  flee  from  you.  Bring  all  your 
plans  and  wishes,  and  cast  them,  and  yourself  with  them,  at  the  Lord's 
feet,  and  there  lie  till  he  bid  you  rise.  You  have  need  of  patience, 
and  he  has  it  in  abundance  to  give  you.  Pray  him  to  show  you  that 
absolute  resignation  to  his  will  is  the  very  summit  of  a  Christian's 
character,  and  the  great  secret  of  possessing  peace.  Do  not  wish 
to  die,  (though  you  had  the  strongest  assurance  of  heaven,)  because 
life  is  burdensome  to  you.  He  is  worthy  for  whom  we  suffer 
these  things.  He  had  power  over  his  own  life  ;  yet,  though  it  was 
very  burdensome  to  him  in  Gethsemane  and  upon  the  cross,  he 
would  not  give  it  up  till  he  could  say,  It  is  finished.  Time  is  short — 
and  our  sufferings — though  flesh  and  sense  make  much  ado  about 
them,  yet  when  measured  by  the  standard  of  truth,  and  weighed  in 
the  balance  of  the  sanctuary,  are  comparatively  both  light  and  tran- 
sient. 

I  pity  you,  and  feel  for  you  in  your  trials,  but  I  must  not  encou- 
rage your  despondency. 

My  parishioners  are  much  as  formerly — very  civil  and  polite  to 
me  :  they  give  me  no  trouble  ;  but  not  many  of  them  are  disposed  to 
hear  me,  especially  of  the  richer  sort.  I  know  not  that  they  were 
angry  with  my  addres«!,  nor  do  I  know  that  it  pleased  them.  I  heard 
little  or  nothing  about  it  cither  way.  But  it  was  a  relief  to  my  ov^n 
mind.    I  could  wish  to  be  useful  to  the  people  who  by  law  are  obliged 


596 

to  contribute  to  my  support.  And  I  have  still  hopes  that  some  of 
them  will  one  day  know  what  pertains  to  their  peace.  But  if  they 
absent  themselves  from  the  church,  their  places  are  filled  up  by 
others.  I  have  many  hearers  ;  and  amongst  them  many  who  feed 
upon  the  truth  in  their  hearts,  and  honour  it  in  their  practice.  It 
was  my  mercy  to  be  satisfied  wifh  Olney  while  I  was  there,  but 
when  I  came  to  London  1  left  many  trials  behind  me.  My  prospects 
of  usefulness  are  much  greater  here,  and  I  cannot  form  an  idea  of  a 
better  situation.  I  could  indeed  like  more  time  for  retirement,  and 
for  writing  to  such  friends  as  you,  and  more  intercourse  with  rural 
scenes.     But, 

Nihil  est  ab  omni  parte  beatum  I 

This  is  not  only  true,  but  it  is  reasonable,  proper,  and  best.  How 
else  should  faith  and  patience  be  exercised,  and  sin  mortified.  A 
situation  in  every  respect  pleasing  would  not  well  suit  us  while  we 
are  sinners.  We  are  too  apt  to  grow  formal,  careless,  and  worldly, 
as  it  is.  If  we  had  not  bnts  and  trials  to  rouse  us,  we  should  be 
much  worse.  There  will  be  no  afflictions,  or  even  inconveniencies, 
in  the  land  we  are  going  to,  because  there  they  will  not  be  needed. 
In  the  present  life,  these  things  are  necessary,  and  therefore  thej-^ 
are  mercies,  the  fruits  and  tokens  of  our  Lord's  love. 

I  had  a  letter  from  Mr.  More  soon  after  his  settlement  at  Shields, 
and  he  favoured  me  with  a  particular  account  of  the  exercises  on  the 
occasion.  I  received  his  letter  a  good  while  before  yours,  but  I 
answer  you  first,  because  you  are  sick  and  dispirited. 

I  need  not  tell  you  that  my  sister  Cunningham  has  been  visited 
with  a  bereaving  stroke,  but  he  who  inflicted  it  has  supported  her 
under  it,  and  will  support  her.  The  Lord  of  hosts  is  her  husband, 
and  therefore,  though  a  widow,  she  is  not  desolate.  He  has  sup- 
ported Mrs.  Newton  too.  Oh  !  he  is  very  gracious,  and  though  for 
wise  reasons  he  often  causes  grief,  he  will  have  compassion  ;  for 
when  he  afflicts,  it  is  not  for  his  own  pleasure,  but  for  our  profit,  to 
make  us  partakers  of  bis  holiness. 

Inclination  would  willingly  send  you  another  sheej; ;  but  leisure 
is  so  short,  that  if  I  attempted  it,  I  should  probably  make  you  wait 
a  week  or  two  longer.  Accept  what  I  can  in  good  part,  and  be  as- 
sured of  my  cordial  love,  friendship,  and  sympathy.     Almost  my 


597 


whole  time  for  lettex'-writing  is  confined  to  Saturday  forenoon,  and 
even  then  I  am  often  interrupted. 

My  dear  is  pretty  well — we  join  in  love  and  best  wishes.  Mr. 
Jarment's  son  called  on  me  soon  after  his  arrival ;  and  though  Mr. 
Wilson  does  not  live  far  from  me,  I  have  not  yet  been  able  to  return 
his  visit.  I  hope  I  shall  soon.  However,  1  desired  him  to  come  to 
me  as  often  as  he  pleased. 

May  the  Lord,  the  good  Shepherd,  comfort,  guide,  and  bless  you. 

I  am,  sincerely, 
Your  very  affectionate  friend  and  servant, 

JOHN  NEWTON 
May  18,  1782. 

THE  REV.  JOHN  NEfVTON  TO  THE  REV.  JVM.  BARLASS. 

March  21. 
My  dear  Friend, 

YOU  say  in  yours,  "  I  meet  with  so  many  indispensable? 
that  I  have  but  little  time  for  corresponding."  The' expression 
suits  my  circumstances  so  well,  that  I  return  it  you,  as  the  best  and 
shortest  apology  1  can  make  for  my  silence,  which  has  been  con- 
strained, and  not  voluntary.  Yet  I  did  not  think  your  letter  had 
lain  by  me  unanswered  so  long,  till  I  looked  at  the  date  to-night. 
But,  truditur  dies  die.  When  I  had  more  leisure  I  rose  early. 
Now  rising  early  seems  doubly  needful ;  I  have  lost  the  habit,  and 
indeed  am  so  wearied  with  running  about  by  day,  that  I  am  not 
well  able  to  rise  as  formerly.  I  begin  my  letter  with  a  memorable 
date  ;  it  is  the  anniversary  of  my  great  deliverance,  when  the  Lord 
sent  from  on  high,  and  saved  me  from  sinking  in  the  great  waters. 
I  have  lived  thirty-five  years  since,  alas !  to  too  little  purpose. 
What  multiplied  proofs  have  I  had  in  this  space  of  a  nature  deeply 
depraved.  What  multiplied  proofs  and  instances  have  I  likewise 
had  of  the  Lord's  goodness  to  a  chief  sinner !  1  have  seen  many 
changes  of  situation  since  the  year  1734,  when  I  left  off  the  sea- 
faring life — ^but  my  path  from  that  time  has  been,  upon  the  whole, 
comparatively  smooth,  and  every  principal  change  and  turn  in  life 
has  been  apparently  for  the  better.     He  has  honoured  me  with 


598 


some  usefulness  ;  and  since  my  removal  to  London  my  sphere  of 
service  has  been  greatly  enlarged,  and  very  comfortable,  only  the 
effects  of  indwelling  sin  are  a  constant  and  humbling  abatement. 
Ah  !  how  seldom  am  I  in  my  study,  what  perhaps  I  appear  to  others 
to  be  when  in  the  pulpit.  Indeed,  my  friend,  the  lamentable  incon- 
sistencies I  feel,  new  I  know  the  Lord,  ought  to  affect  and  abase 
me  more  than  all  the  shocking  abominations  of  my  state  of  igno- 
rance. For  then  I  knew  not  what  1  did.  But  now  light,  and  expe- 
rience, and  acknowledgments,  and  repeated  surrenders,  aggravate 
the  evils  which  are  interwoven  with  my  frame.  But  by  grace  I 
I  am  what  I  am — it  is  of  grace  that  my  poor  story  is  not  much 
worse.  The  Lord  is  my  keeper,  therefore  I  am  still  preserved.  I 
have  not  made  shipwreck  of  my  profession.  He  has  not  taken  his 
word  out  of  my  mouth.  It  is  still,  I  trust,  the  great  desire  and  aim 
of  my  life  to  serve  him  :  his  work  is  still  pleasant ;  and  I  find  no 
sensible  abatement  either  of  bodily  or  mental  powers  ;  and  he  is 
still  pleased  to  bear  witness  to  the  word  of  his  grace  from  my  un- 
worthy lips.  Blessed  be  God  for  Jesus  Christ.  In  him  I  find 
peace  in  the  midst  of  conflict,  and  power  in  the  midst  of  extreme 
weakness. 

I  was  glad  to  hear  you  had  been  enabled  to  do  a  little,  and  will- 
ing to  take  it  as  an  earnest  that  he  will,  in  due  time,  strengthen  you 
to  do  more.  I  was  glad  that  your  necessity  has  had  the  good 
effect  to  make  you  sometimes  an  extempoi-e  preacher  ;  and  I  wish 
the  assistance  the  Lord  has  given  you  on  such  occasions,  may  en- 
courage you  to  trust  him  farther.  I  am  persuaded  you  would  not 
exceed  the  warrant  his  word  of  promise  has  given  you,  if  you  ven- 
tured to  preach  extempore  always.  I  can  well  remember  the  time 
when  I  thought  it  morally  impossible  I  should  ever  preach  extem- 
pore ;  and  now,  I  find  little  more  difficulty  in  preaching  without 
notes  than  in  conversing  without  notes.  And  so  far  as  I  can  judge 
of  myself,  I  seldom  succeed  better,  than  when  hurry  and  engage- 
ments constrain  me  to  speak  without  five  minutes  premeditation  ; 
sometimes  without  being  determined  as  to  my  text  five  minutes 
before  I  go  into  the  pulpit.  I  hope  I  do  not,  I  am  sure  I  would  not, 
make  this  liberty  a  cloak  for  indolence.  I  would  wish  to  be  always 
employed  in  a  way  suitable  to  my  calling.  But  if  I  am  properly 
employed  other  ways,  it  is  no  burden  to  me,  when  I  have  not  time 
to  study  sermons.     Not  that  I  am  wiser  or  better  than  I  was  for- 


!J99 


Dierly,  or  have  more  sufficiency  ia  myself,  but  I  am  mercifully  deli- 
vered (in  the  main)  from  the  fear  of  sinking,  and  therefore  I  fiad  it 
more  easy  to  swim. 

I  am  not  acquainted  at  Mr.  Wilson's  house,  therefore  I  only  see 
Mr.  Jarment  when  he  calls  on  me,  which  is  not  very  often.  He 
seems  a  sensible  and  serious  young  man.  As  to  his  zeal,  which 
you  speak  of,  it  does  not  stand  in  our  way.  He  is  modest  enough, 
and  I  endeavour  to  guard  against  touching  upon  any  points  which 
might  give  zeal  cause  to  be  zealous.  I  wish  I  had  more  zeal  my- 
self, if  I  could  regulate  it  and  fix  it  to  its  proper  objects.  Oh,  there 
are  subjects  and  causes  almost  sufficient  to  malce  a  stone  speak.  If 
I  had  a  due  sense  of  what  is  implied  in  the  words  sin  and  grace,  of 
what  passed  at  Golgotha,  and  of  the  states  in  the  unseen  world, 
surely  I  could  not  be  the  cold  dull  creature  I  now  am  ?  But  when 
zeal  spends  itself  about  the  less  essential  matters  of  forms  and 
names,  about  points  in  which  the  Avisest  and  the  best  have  always 
differed,  I  would,  if  I  could,  lull  it  fast  asleep.  I  there  think  it 
preposterous  and  hurtful,  mistimed  and  misemployed.  Like  the 
industry  of  a  man  who  should  be  busied  and  engrossed  in  painting 
and  adorning  his  house  when  the  house  itself  was  on  fire.  Let  the 
safety  of  the  building  be  first  consulted.  Is  it  not  strange,  that  when 
we  profess  to  receive  the  New  Testament  as  our  rule,  and  to  form 
our  plans  upon  it,  some  of  the  plainest  and  most  obvious  precepts 
should  be  so  generally  overlooked  ?  How  plain  is  that  in  Rom.  xv. 
7.  Now,  how  does  Christ  receive  us  ?  Does  he  wait  till  we  are 
all  exactly  of  a  mind  ?  Does  he  confine  his  regards,  his  grace,  his 
presence,  within  the  walls  of  a  party  ?  Is  he  the  God  of  the  Pres- 
byterians, or  the  Independents  only.  Do  not  some  amongst  you, 
and  some  amongst  us,  know  with  equal  certainty,  that  he  has  re- 
ceived them  ?  Do  not  they,  and  do  not  we,  know  what  it  is  to 
taste  that  he  is  gracious  ?  Does  he  not  smile  upon  your  ordinances, 
and  upon  ours  ?  Are  not  the  fruits  of  true  faith  the  same  on  both 
sides  of  the  Tweed,  and  in  every  corner  of  the  land  ?  And  shall 
zeal  presume  to  come  in  with  its  ifs  and  its  huts,  and  to  build  up 
walls  of  separation  between  those  who  are  joined  to  the  Lord  by  one 
Spirit,  in  direct  contradiction  to  the  tenor  of  the  whole  ?  Rom.  xiv. 
And  think  it  has  a  right  to  despise  and  censure,  to  judge  and  con- 
demn, when  it  is  expressly  forbidden  to  interfere  ?  see  Rom.  xiv.  3, 
4,  10,  l.'J.     The  Lord  by  his  apostle  says,  Let  every  one  be  per- 


600 


guaded  in  his  own  mind.  And  how  dares  zeal  say  otherwise  ?  Yet 
many  true  behevers  are  so  much  under  the  spirit  of  self  and  pre- 
judice, that  they  verily  mean  to  do  the  Lord  service,  by  substitu- 
ting their  own  commands  in  the  room  of  his.  And  they  see  no 
harm  in  saying.  You  must  think  and  act  as  I  do,  subscribe  my  paper, 
and  worship  in  my  way,  or  else,  though  I  hope  the  Lord  has  re- 
ceived you,  I  think  it  my  duty  to  keep  my  distance  from  you. 
This  assuming  dictating  spirit,  appears  to  me  to  be  Popery,  though 
amongst  us  in  a  Protestant  form  ;  indeed  the  root  and  source  from 
whence  most  of  the  Popish  abominations  have  sprung.  It  is  pretty 
much  the  same  to  me,  whether  the  Scriptures  are  locked  up  from 
me  or  not,  if  I  must  read  them  with  another  person's  eyes.  I  think 
we  have  all  an  equal  right  to  judge  for  ourselves,  and  that  we  are 
no  more  bound  to  follow  implicitly  the  sic  volumus,  sic  jubemus,  or 
the  sic  arbitramur  of  a  bench  of  Bishops,  or  a  board  of  Independ- 
ants,  or  a  General  Assembly,  than  of  a  conclave  of  Cardinals.  What 
an  unexpected  digression  have  I  run  into  !  I  will  not  apologize 
for  it,  for  I  did  not  intend  a  word  of  this  when  I  took  up  my  pen  ; 
and  now  it  is  done,  I  cannot  give  you  a  better  proof  of  my  esteem 
and  good  opinion,  than  by  sending  it  to  you.  It  is  a  sign  I  do  not 
think  all  Seceders  are  alike.  Some  people  would  think  I  talk  like 
a  Socinian.  But  I  have  nothing  to  do  with  those  that  are  without : 
I  think  only  of  those  who  are  awakened,  enlightened,  and  taught  of 
God,  and  are  expressly  warned  not  to  call  any  man  master  upon 
earth.  Had  my  providential  call  been  clear,  I  think  I  could  have 
joined  with  almost  any  party  that  hold  the  Head,  provided  they 
would  have  allowed  me  the  peaceable  exercise  of  my  private  judg- 
ment, and  not  expect  me  to  fight  for  the  peculiarities  of  the  party, 
as  though  they  were  De  Jure  Divino.  For  as  1  claim  a  right  of 
thinking  for  myself,  my  conscience  obhges  me  to  allow  the  same  to 
others. 

[March  25.]  We  expected  Mrs.  Cunningham  in  April,  and  hoped 
she  would  live  with  us.  But  now,  we  expect  to  hear  of  her  death 
every  day  ;  for  the  last  letters  afford  us  no  hope  of  her  recovery. 
She  buried  her  eldest  daughter  Susie  about  October,  and  is  thought 
to  have  taken  the  consumption  from  her,  by  having  been  so  con- 
tinually with  her  in  her  illness.  She  has  sent  us  her  other  child, 
who  likewise  has  the  symptoms  of  a  consumption  upon  her.  Shp 
was  well  a  few  weeks  ago.     Such  is  the  uncertainty  of  human  pros- 


€01 

pects,  and  to  such  sudden  changes  are  they  liable.  But  we  have 
two  comforts — first,  to  know  that  afflictions  spring  not  out  of  the 
dust,  but  they  are  appointed  by  Ilim  who  does  all  things  well,  and 
who  is  all-sufhcicnt  to  make  up  every  loss.  And  secondly,  with 
respect  to  Mrs.  Cunningham,  we  know  that  our  loss  will  be  her 
gain.  Jesus  is  her  Shepherd  and  Saviour,  her  sun  and  shield,  she 
knows  his  name,  and  puts  her  trust  in  him.  Even  now  he  sup- 
ports her,  and  enables  her  to  look  forward  with  comfort ;  and  when- 
ever she  leaves  this  world  she  wiU  be  happy  in  and  with  him  for 
ever.  Therefore  I  trust  we  shall  not  sorrow  as  them  that  have  no 
hope  ;  nor  comphiin,  because  the  Lord  has  done  it.  Yet  it  will  be 
a  trial.  For  we  were  united,  not  only  by  the  ties  of  a  natural  re- 
lation, but  by  a  long  and  endeared  friendship,  and  a  participation  in 
the  same  faith.  We  had  proposed  much  pleasure  in  the  thought  of 
living  together  a  few  years  upon  earth  ;  and  still  we  may  hope  to 
meet  and  live  together  in  a  better  world,  where  disappointment  and 
separation  shall  not  be  known.  Surely  the  Lord's  design,  by  these 
dispensations,  is  to  bring  us  more  and  more  into  the  frame  of  the 
Psalmist,  when  he  said.  My  soul,  wait  thou  only  upon  God,  for  my 
expectation  is  from  him.  Cisterns  must  be  broken,  but  the  foun- 
tain of  living  waters  is  always  full  and  always  flowing.  Gourds 
must  wither,  but  the  tree  of  life  has  shade  and  fruit  sufficient  for  us 
all,  and  at  all  times.  Creatures  must  die,  but  the  Lord  liveth. 
Creatures  are  like  candles,  while  they  burn  they  waste,  and  when 
they  are  extinguished,  those  who  depend  upon  them  are  covered 
with  darkness.  But  the  Lord  is  a  sun  to  his  people,  and  his  bright 
beams  can  well  supply  the  want  of  the  candle-light  of  creature  com- 
forts. In  this  world  we  must  be  often  sorrowing,  but  we  have 
cause  likewise  for  rejoicing  evermore.  Mrs.  Newton  joins  me  in 
a  tender  of  love  to  you,  and  in  requesting  j'our  prayers,  that  our 
strength  may  be  according  to  our  day,  and  that  if  the  Lord  calls  us 
to  suffer,  we  may  be  enabled  to  suffer  as  Christians,  and  to  glorify 
him,  by  a  patient  and  cheerful  acquiescence  in  his  wise  and  holy 
will. 

I  could  fill  a  sheet  on  the  mournful  subject  you  suggest,  the  pro- 
fligacy and  calamities  of  the  times.  The  Lord's  hand  is  lifted  up, 
but  few  acknowledge  it,  or  are  affected  by  it.  Our  public  affairs 
are  dark  at  present,  and  likely,  I  think,  to  be  darker.  I  cannot  but 
rejoice  to  think  that  an  end  is  put  to  the  destructive  war  abroad  ; 

76 


602 

but  I  dread  the  effects  of  our  dissensions  and  confusions  at  home, 
especially  when  J  see  how  profaneness,  infidelity,  and  all  the  usual 
forerunners  of  national  ruin  abound  and  spread.  We  seem  to  have 
little  more  union,  public  spirit,  or  sense  of  the  hand  of  God  over 
us,  than  the  Jews  had  just  before  the  destruction  of  Jerusalem. 
And  yet  I  hope  we  shall  not  be  given  up  like  them  to  utter  ruin. 
For  though  the  nation  at  large  seems  wicked  and  obstinate  to  an 
extreme,  yet  the  Lord  has  a  people  amongst  us,  and  I  hope  upon 
the  increase.  And  though  too  many  professors  are  far  from  adorn- 
ing the  Gospel  they  profess,  yet  there  are  a  number,  I  hope  a 
growing  number,  of  excellent  Christians,  who  sigh  and  mourn  for 
the  evils  they  cannot  prevent,  and  are  standing  in  the  breach  in  the 
spirit  of  wrestling  prayer.  For  the  elect's  sake,  I  hope,  the  days 
of  trouble  shall  be  shortened  and  moderated,  and  that  we  shall  not 
be  utterly  forsaken. 

Mr.  Culbert  wrote  to  me  from  Coupar  soon  after  he  left  you, 
and  it  is  but  very  lately  that  I  could  answer  him.  If  you  see  himj 
or  write  to  him,  please  to  mention  my  love. 

You  will  perceive  that  I  have  had  this  letter  several  daj^s  in 
hand.  Inclination  would  lead  me  to  take  a  second  sheet,  but  I  am 
afraid  of  lengthening  the  delay  beyond  all  reasonable  bounds,  if  I 
should  attempt  to  enlarge.  Mrs.  Newton  joins  me  in  love.  We 
wish  your  physicians  or  friends  would  send  you  to  London,  for 
there  aie  few  persons  whom  we  love  without  having  seen  them, 
whom  we  should  be  more  heartily  glad  to  see  than  Mr.  Barlass. 

Remember  us  at  the  throne  of  grace,  and  let  us  hear  from  you 
when  you  can. 

1  am  sincerely  and  affectionately  yours, 

JOHN  NEWTON. 

Hoxto7i,  March  27,  1783. 

THE  REV.  JOHN  NEWTON  TO  THE  REV.  JVM.  BARLASS. 

My  dear  Friend^ 

PECCAVL  I  ought  to  have  answered  your  last  long  ago. 
So  it  is,  and  I  can  make  no  other  amends  than  by  writing  now. 
Perhaps,  considering  the  terms   of  friendship  between  us,  you 


GO'3 


ought  to  have  written  a  second  time,  to  admonish  me  of  my  fault, 
and  not  have  stood  upon  the  formality  of  turn  for  turn.  Since  my 
removal  to  London  |  have  been  but  a  poor  correspondent,  and  the 
causes  which  made  me  so  still  increase  upon  me,  so  that  I  hardly 
dare  promise,  or  even  hope,  to  be  more  punctual  in  future.  But 
I  wish  you  to  believe,  that,  whether  I  can  write  or  not,  my  affec- 
tion and  friendship  suffer  no  abatement. 

I  am  thankful  that  I  can  still  consider  you  as  in  the  land  of  the 
living,  (as  we  rather  improperly  call  the  present  state,  which  is 
indeed  the  land  of  the  dying)  and  restored  to  some  comfortable 
measure  of  health,  and  ability  for  your  Lord's  service.  I  trust 
you  will  derive  many  advantages  from  your  long  illness  ;  and, 
amongst  others,  I  hope  it  will  in  time,  if  it  has  not  already,  make 
you  an  extempore  preacher.  When  you  wrote  your  last  letter, 
which  is  so  long  ago  that  I  am  ashamed  to  mention  the  date,  it 
had  already  taught  you  to  spare  one  half  of  your  labour  in  com- 
posing your  sermons,  and  perhaps  that  half  yon  then  employed, 
may,  by  this  time,  be  reduced  to  a  quarter.  I  shall  have  no  ob- 
jection to  your  continuing,  as  long  as  you  please  to  draw  up  a 
scheme  or  skeleton  of  your  discourse,  with  the  principal  heads,  and 
divisions,  and  texts,  but  I  should  think  all  that  is  necessary  mav  be 
^vritten  upon  half  a  quarter  of  a  sheet  of  paper.  Not  that  I  would 
give  this  advice  to  all :  I  could  wish  some,  who  attempt  to  preach 
extempore,  would  write  the  whole  of  their  sermon.  But  you  have 
been  a  student,  you  have  a  fund  of  preparatory  knowledge,  you 
have  experience,  and  I  think  you  have  imagination.  If  you  have  a 
measure  of  a  natural  ability  of  utterance  likewise,  and  really  be- 
lieve yourself  lawfully  called  to  the  ministry,  I  am  persuaded  you 
want  no  further  requisites  to  qualify  you  for  an  extempore  preacher, 
than  a  more  simple  dependence  upon  the  Lord,  and  a  becoming 
indifference  to  the  little  feelings  of  self.  Indeed,  my  friend,  it  is 
principally  self  thai  makes  our  duty  ditficult.  We  profess  ourselves 
the  servants  and  messengers  of  the  Most  High  God  ;  our  message 
is  of  the  utmost  importance,  both  as  to  the  subject  and  as  to  the 
event.  Our  hearers  are  dying  sinners  ;  it  is  highly  probable,  that 
every  time  we  preach,  there  may  be  one  or  more  present  who  will 
hear  no  more.  Now,  in  such  circumstances  as  these,  to  be  anxious, 
not  entirely,  perhaps  not  chiefly,  for  the  success  of  our  message, 
but  solicitously  to  feel  for  ourselves,  what  space  we  shall  All  in 


001 


the  opinion  of  our  hearers,  and  whether  they  will  judge  favourably  oy 
otherwise  of  our  abilities  and  address ;  to  indulge  an  emotion  of  self- 
applause  at  one  time,  if  we  think  we  have  gone  through  our  work 
cleverly ;  and  to  be  ashamed  to  look  the  people  in  the  face  at  another 
time,  not  because  we  fear  we  have  either  suppressed  or  mistaken 
the  truth,  but  merely  because  we  may  have  given  them  a  proof  of 
what  we  profess  to  teach  them,  as  a  principle,  that  we  have  no 
sufficiency  of  our  own — this  is  such  an  instance  of  depravity,  and 
betrays  such  a  shameful,  criminal  disingenuousness,  that  we  may 
well  wonder  the  Lord  will  ever  permit  us  to  make  mention  of  his 
name  any  more.  This  undue  regard  to  self  is,  I  apprehend,  the 
chief  thing  that  makes  extempore  preaching  so  formidable  to  those 
who  have  a  competent  measure  of  knowledge  and  furniture  for  the 
work.  Nor  can  we  expect  to  be  freed  from  it  all  at  once,  nor  per- 
fectly at  the  best ;  but  by  earnest  prayer,  and  by  habit  and  exer- 
cise in  preaching,  we  may  hope,  gradually  to  acquire  more  confi- 
dence in  the  Lord,  and  more  indifference  to  the  desire  of  pleasing 
men  any  further  than  for  their  edification.  And  though  it  becomes 
us  to  endeavour,  by  prayer  and  meditation  beforehand,  to  make 
ourselves  masters  of  our  subject,  and  to  study  to  show  ourselves 
workmen  that  need  not  be  ashamed,  yet  I  am  persuaded  we  should 
be  most  likely  both  to  please  and  to  profit  our  hearers,  if  we  could 
speak  to  them,  when  in  the  pulpit,  with  the  same  simplicity  as  we 
do  when  out  of  it.  As  I  have  touched  upon  this  subject  before,  I 
may,  perhaps,  now  only  offer  you  repetitions  ;  but  you  will  excuse 
me.  I  trust,  you  can  say  of  the  Lord,  His  I  am,  and  him  I  serve. 
Go  forth,  therefore,  in  his  strength  ;  believe  his  promise  to  be  with 
his  servants ;  put  in  your  claim  for  that  liberty  with  which  I  am 
persuaded  it  his  pleasure  to  honour  his  faithful  ministers  who  de- 
sire to  put  their  trust  in  him,  and  you  shall  not  be  disappointed.  I 
long  to  hear  you  an  extempore  preacher.  You  may  study  as  much 
as  you  please,  provided  you  do  not  hurt  your  health.  And  this 
method  of  preaching  would  give  you  more  time  for  your  studies, 
and  more  for  your  people. 

I  am  not  a  proper  judge  of  the  question  concerning  patronage.  I 
believe  with  you,  that  if  blind  people  have  the  power  of  election, 
they  are  as  likely  to  choose  blind  leaders  for  themselves,  as  the 
blind  patrons  are  to  choose  such  for  them.  What  seems  principally 
wanting,  both  in  Scotland  and  in  England,  is  a  dispensation  of  the 


605 

Holy  Spirit.  Without  this,  1  hardly  see  a  pin  to  choose  among  all 
the  different  modes  and  forms  of  church  government.  With  this, 
the  one  true  church  of  Christ  would  flourish  with  us  and  with  you, 
under  all  the  different  forms  which  obtain  amongst  those  who  hold 
the  head.  The  parishes  in  England,  where  the  people  choose 
their  ministers,  are  comparatively  few.  The  most  are  appointed 
by  patrons.  But  the  great  Head  of  the  church  has  the  supreme 
patronage.  And  Gospel  ministers  are  here  and  there  brought  into 
both  sorts  of  places.  Even  in  Cambridge  we  have  two  faithful  and 
able  parochial  ministers.  The  number  of  Gospel  preachers  in  our 
church  is  greatly  upon  the  increase  ;  several  valuable  young  men 
are  ordained  every  quarter; — perhaps  not  fewer  than  twenty  or 
thirty  in  a  year.  And  now  and  then  we  hear  of  a  minister  awakened 
m  his  own  parish,  afier  a  course  of  years  spent  without  any  regard 
to  fhe  souls  of  his  people,  or  any  skill  to  teach  them.  Some  per- 
sons, who  have  taken  pains  to  get  the  best  information  they  can, 
think  we  have  now  more  than  three  hundred  Gospel  preachers 
fixed  in  parishes — the  most  of  them  are  either  curates  or  lecturers  ; 
but  we  have  a  good  number  of  beneficed  clergymen  among  them, 
and  in  some  places  a  considerable  work.  London  is  highly  fa- 
voured. But  though  we  have  many  good  preachers,  multitudes  of 
hearers,  and  many  excellent  Christians,  there  is  likewise  abundance 
of  light  professors,  and  I  think  a  general  complaint,  that  the  ordi- 
nances, though  blessed  to  the  edification  of  believers,  are  not  sig- 
nally owned  to  the  conversion  of  sinners.  I  am  still  mercifully 
supported  at  St.  Mary  Woolnoth,  and  am  very  comfortable  in  my 
public  ministry,  ^d  happy  in  many  choice  and  valuable  connexions. 
At  home,  blessed  be  God,  we  are  pretty  well.  Mrs.  Newton  has 
returns  of  indisposition,  but  not  very  frequent  or  violent.  Our 
dear  Eliza  Cunningham  came  to  us  ill,  and  continues  ill.  She, 
however,  eats  and  sleeps  well,  has  not  much  pain,  and  is  able  to  go 
out  to  church.  Her  physician  prescribed  sea-bathing ;  accordingly 
we  spent  the  month  of  August  at  Lymington  and  Southampton,  and 
he  thinks  her  rather  better  for  it.  Her  case,  however,  is  still  verj'^ 
dubious.  If  the  Lord  is  pleased  to  restore  her,  we  shall  be  thank- 
ful I  hope,  for  she  is  a  very  desirable  girl,  and  has,  I  think,  nearly 
the  same  place  in  our  hearts  as  she  could  have  if  she  was  our  own. 
But  1  have  endeavoured  to  resign  her  to  His  disposal  who  does  all  ^ 
things  well.     And  1  trust,  whether  she  lives  or  dies,  she  will  be  his. 


606 

Mr.  Jarment  undertakes  the  charge  of  this  letter,  and,  if  not  in- 
convenient to  him,  I  shall  send  a  book  with  it,  entitled  Apologia. 
You  will  perceive  it  is  not  calculated  for  the  meridian  of  Scotland, 
and  therefore  my  only  reason  for  sending  it  to  you  is,  because  it  is 
mine.  When  will  you  come  to  London  ?  We  truly  long  to  see 
you,  and  I  could  show  you  some  people  here  whom  I  think  you 
would  like.  Ask  Mr.  More,  if  he  comes  in  your  way,  if  he  did 
not  like  some  of  ray  friends  ?  I  hope  the  Lord  will  lead  you  to  us 
sometime.  But  i£  not,  blessed  be  his  name  for  the  hope  of  meet- 
ing in  a  better  world. 

My  dear  joins  with  me  in  love  to  you. 
I  am  very  sincerely, 

Your  affectionate  friend  and  brother, 

JOHN  NEWTON. 

Will  you  please  to  give  our  love  to  Mr.  Colbert,  when  oppor- 
tunity offers.  We  have  no  occasion  to  trouble  him  in  the  way  you 
hinted.  --i-,. 

Hoxton,  Nov.  4,  1784. 


90(9^6 


COPY. 

Letter  from  Mr.  Newton,    Minister  at  ,   to  the  Right  Hon. 

the  Earl  of  Dartmouth. 

MY  case  has  been  singular  upon  earth,  sihd  I  think  it  will 
be  almost  so  in  heaven.  If  love  is  the  essence  of  happiness,  and  if 
they  to  whom  much  has  been  forgiven  shall  love  most,  then, 
surely,  (astonishing  thought,)  I  shall  be  found  among  the  foremost, 
and,  if  I  may  so  speak,  the  first-rate  spirit  before  the  throne. 

If  great  services  and  sufl'erings  in  the  Lord's  cause  should  be 
chiefly  distinguished  in  the  courts  above,  I  may  be  thankful  if  I  be 
admitted  within  the  door  ;  but  if  much  forgiveness  is  the  distinc- 
tion, I  shall  have  a  claim  above  millions — I  might  venture  to  dipute 
precedence  with  Paul  himself.  I  am  the  man  who  did  many  things 
against  Jesus  of  Nazareth  ;  not  because  I  thought  I  ought,  but  be- 
cause I  was  resolved  I  would.  How  often  have  I  publicly  and  de- 
liberately treated  him  as  an  impostor,  compared  him  with  Maho- 


607 


met,  and  given  preference  to  the  latter  !  My  mouth  was  an  opea 
sepulchre,  and  my  life  such,  that  I  am  persuaded  the  characters  of 
many  who  died  at  the  gallows  would  have  been  deemed  amiable 
in  comparison  with  mine.  The  Lord  knows  I  do  hot  exaggerate  ; 
yet  I  was  spared,  pardoned,  and,  what  is  more  wonderful,  reserved 
to  preach  the  faith  which  I  had  despised,  and  laboured  to  destroy. 
Thus  I  was  in  the  dark  and  dreadful  days  of  ignorance.  Since  the 
Lord  was  pleased  to  call  me  by  his  grace,  he  has  wonderfully  re- 
strained and  kept  me  in  my  outward  path,  so  that  I  have  not  been 
suffered  to  make  any  considerable  blot  in  the  view  of  my  fellow- 
creatures.  Yet  it  is  chiefly  this  latter  period  I  shall  refer  to, 
that  much  has  been  forgiven  me.  Sins  after  conversion  have  an 
higher  aggravation,  from  the  higher  love  and  experience,  against 
which  they  are  committed,  which  cannot  be  found  in  the  worst  ac- 
tions of  natural  men  ;  and  the  heart,  like  the  sea,  has  depths  which 
no  human  plummet  can  fathom,  and  monsters  which  no  eye  but  the 
eye  of  God  can  explore. 


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